scripture truth: july - september 2009 · july – september 2009 3 and through whom we exist.”...

ScriptureTruth

July – September 2009

Centenary1909 – 2009

Inside:

Prayer

The unexpected opportunity

My father gives; he does not sell

The Dispensation of Conscience alone

Is it necessary to believe in Biblical creation?

The vein of love in the Letter to the Ephesians

Front cover photograph of STP bookstall at CBC 2008

Illustration of the Negev desert near Arad on page 7 ©iStockphoto.com/OrenSarid

Illustration on page 22 ©CC-Art.com

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Contents“My father gives; he does not sell.” .............. 1

Is it necessary to believe in Biblical creation? 2

The vein of love in the Letterto the Ephesians ......................................... 9

The unexpected opportunity ..................... 14

Prayer ......................................................... 17

The Dispensation of Conscience alone ...... 23

This, this is the God we adore ...... Back cover

From an early contributor to Scripture Truth:The Epistle to the Colossians

by Hamilton SmithPaperback; 68 pages; available from STP at £4.50 + p&pWe are pleased to make available, for the first time inprint, a commentary on the Epistle to the Colossians bythe well-loved writer, Hamilton Smith. With hischaracteristic brevity and clarity of expression, he takes hisreaders through the Epistle verse-by-verse, expounding themany practical instructions it contains for Christians, aswe operate as the body of Christ on earth, connected tothe Lord Jesus Christ, our Head in heaven.

July – September 2009 1

“My father gives; he does not sell.”A mother lay dying – her parched lips yearning for something refreshing.By her bedside stood her daughter, about fourteen years old. Suddenly, thethought struck the young girl, “There are such beautiful grapes in the hot-houses of the Court gardens; I’ll go and ask how much just one bunchwould cost.” Away she slipped with all haste, and soon she reached the firstlodge. A sentry blocked the way.

�“Please could I speak to a gardener,” she asked him, “about howmuch one bunch of grapes would cost?” “Impossible,” answered the

sentry, “No-one is admitted, and the fruit is not for sale.” “But mother isdying,” pleaded the girl. “I can let no-one through these gates,” was thereply.

The poor child’s heart sank and she burst into tears.� � � � � � � �

Just at that moment the king’s son himself rode up, and, touched by thechild’s grief, asked the reason. Turning to her he said, “Then what is yourrequest?”

�“Please, sir, mother is dying, and I wanted to know what I couldbuy one bunch of grapes for? Mother’s so thirsty” – and the tearsflowed faster.

Telling her to follow him, the king’s son led her to one of the vineries, andcutting with his own hand the finest bunch of grapes, he said, “My fatherdoes not sell: he gives.”

� � � � � � � �

We are far too poor to buy salvation, and God is fartoo rich to sell. He “so loved the world, that HeGAVE His only begotten Son, that whoever believeson Him should not perish, but have everlastinglife” (John 3:16). “That in the ages to come hemight show the exceeding riches of his grace in hiskindness towards us in Christ Jesus” (Ephesians2:7).� � � � � � � �

Adapted from The Traveller’s Guide from Death to Life ed. Mrs Stephen Menzies.

�

Sorry, but this is important!

Sorry! This article is not about the“science versus the Bible” debate,important as that is. It is about themore important matter of what theBible, the Word of God, teachesabout creation, and why we musthold to this in an increasingly hos-tile, aggressively atheist, secularist,and materialistic world.

“Science, at its best, is only relativetruth for today and may be provedwrong tomorrow; but Scripture isabsolute truth which abides for-ever.” Words to this effect were oncesaid to me by J. S.Blackburn, a for-mer editor of Scripture Truth. As ateenager I personally experiencedthe penetrating effect of God’sWord – as a discerner of thethoughts and intentions of the heart(Hebrews 4:12). After forty-eightyears, I remain as convinced as thenof its accuracy and inerrancy. TheScriptures are the only reliable sourceof truth about all matters of theChristian faith, including those relat-ing to the origins of the universe andthe world; and to life itself.

So what must I believe aboutcreation? This apologia for thebiblical view attempts to answerthat question.

What does the Scripture say?

Scripture has very much to sayabout creation. It runs like bedrockunder the Bible from Genesis toRevelation. Throughout it we find,as we would expect, the basic truthsabout God and creation, and Christand creation. But, perhaps lessfamiliarly, we also find that thegospel and creation are intrinsicallyrelated, as are Christian doctrineand creation, “things to come” andcreation, and judgment and cre-ation. These six topics form thestructure of this article, which usesmainly the ESV (English StandardVersion).

1. God and creation

1 Corinthians 8:6 is almost a state-ment of faith about creation. “Forus there is one God, the Father,from whom are all things and forwhom we exist, and one Lord, JesusChrist, through whom are all things

2 July – September 2009

Is it necessaryto believe in biblical creation?

David AndersonCreation is a bedrock under the whole of Bible truth. Deny it, and thesetruths are undermined, as this timely article shows.


and through whom we exist.” Godis the Source of everything, ouromniscient Creator, our Maker whoframed and made the world we livein and gave all animals and humanbeings their natural life. The follow-ing examples illustrate how thistruth runs through the Scriptures.

• God is the self-existent One,“the Same,” in Deuteronomy32:39, Psalm 102:27 (quoted inHebrews 1:12), Isaiah 41:4, etc.See especially the Darby Trans.and its footnote to the first ofthese references. God is eternal,outside of all of His creation.

• God the Creator brought manand everything else into exis-tence. Hebrew has a word main-ly reserved for this divine act: itoccurs, for example, in Genesis1:1,21,27; 2:3-4; Ecclesiastes

12:1; Isaiah 40:26,28; 45:18;Malachi 2:10. So does theGreek, and this word occurs, forexample, in Mark 13:19;Romans 1:25; Revelation 4:11;10:6.

• God made and fashioned allthat He brought into existence.He didn’t leave the fashioning ofit to chance! Various more gen-eral words in Scripture frequent-ly speak of this. See e.g. Psalms33:6; 74:17; 94:9; 95:6;Zechariah 12:1; Acts 14:15-17;17:24,26; Revelation 14:7.

• God decreed and laid the foun-dations of the earth, as manyScriptures confirm (e.g. Job38:4; Psalm 104:5; Proverbs8:29; Hebrews 1:10.)

• God is the One on whom allcreatures rely for life, practicalcare and protection. (Psalms36:5-9; 104:27; 145:15-16;Isaiah 40:26-31; Acts 14:15;17:24 & 26.)

• And God is the Judge, whodemands an answer from all ofhis creatures. (Genesis 14:19;Romans 14:11-12 [quotingfrom Isaiah 45:22-23];Revelation 20:12.)

‘Creator’ is a fundamental name ofGod in Scripture. Essential attrib-utes of His nature and character aredisplayed in His creatorial actions.

Is it necessary to believe in biblical creation?

‘Creator’ is afundamental name of

God in Scripture.Essential attributesof His nature and

character aredisplayed in Hiscreatorial actions

The following examples are worthchecking out:• His eternal nature (Psalm 90:1-

2, Revelation 4:8 & 11).• His omniscience (Job 38; Psalm

33:6 & 9; Isaiah 40:12-14; 25-28).

• His omnipotence (Job 42:1-2).• His transcendence (Job 37:14ff,

esp. 23; Psalm 97:9).• His sovereignty (Psalm 135:5-

7).• His righteousness (Psalm 97:6).• His fulness of wisdom and

mercy (Psalm 136:1-9).• His care for His people (Psalm

121:1-2).

2. Christ and creation

“In the beginning God created theheavens and the earth” (Genesis1:1). But the word translated “God”is Elohim, which is a Hebrew plural(in fact denoting more than two).So, in v.26, Elohim said, “Let usmake man in our image.” Thewhole Godhead was involved in thework of creation (Ephesians 3:9).But the New Testament teaches thatthe Lord Jesus Christ was the pri-mary Agent of the Godhead in thiswork. Each of the three great New-Testament passages delineating theglories of His Person says this:• John 1:3 says, concerning “the

Word,” that “All things were

made through him; and withouthim was not anything made thatwas made.” “The Word,” essen-tially God and yet a distinctPersonality in God, is the Onewho alone is able to fully declareGod (1:1,2,18). “The Word”first expressed God in creation.(Psalm 19:1-4 & Romans 1:19-20 confirm that creation is adeclaration of God.) When John3:35 tell us that “The Fatherloves the Son, and has given allthings into His hand,” these “allthings” include the work of cre-ation, as well the works ofredemption and judgment.Whatever the Father wills, theSon is able to carry out to com-pletion.

• Hebrews 1 presents the greatnessof the Son. Verses 1-2 underlinethe greatness of God speaking“in Son,” and no longer in theOld-Testament prophets, byidentifying the Son as the One“through whom also [God]made the worlds” (NKJV).



The whole Godheadwas involved in the

work of creation


Verse 3 further states that theSon continuously upholds “allthings by the word of his power”– the same “word” by which Hebrought creation into existence.Then verses 10-12 state that oneday “the Son” will dispose of theearth and the heavens by foldingthem up like a garment. But Heremains eternally “the Same.”

• Colossians 1:15-17 begins aflowing description of the glo-ries of the Lord Jesus Christ bydeclaring His majesty asCreator. He is the Son (cp.v.13), and these verses show Histranscendence, as existingbefore, above and beyond cre-ation, altogether outside of it(esp.v.17). When verse 15describes Him as “the firstbornof all creation,” “firstborn” car-ries the non-literal sense of “sta-tus in relation to others” (cpPsalm 89:27 & Jeremiah 31:9),and does not contradict verse17. “Firstborn” sets Him highabove and over all of it as itsCreator.

The “by him” at the start ofverse 16 should read “in Him,”and implies the Lord’s intrinsicpower and ability to design, aswell as to carry out, the work ofcreation. He is its Author and itsCause. The rest of the versedeclares His involvement in

every aspect of creating – “thethings in the heavens and thethings upon the earth, the visi-ble and the invisible, whetherthrones or lordships or princi-palities, or authorities” (DarbyTrans.). The last clause of verse16 should read, “all things havebeen created through him andunto him”.¹ “Through him”defines Christ as God’s Agent inthe every act of creating. “Untohim” signifies that He is the ulti-mate reason for creation – itsgoal – and that He answers thequestion, “Why?” Verse 17states that “in him all thingsconsist,” and echoes the truthsof Hebrews 1:3, 10-12.

3. The Gospel and creation

Why does the gospel need to beproclaimed? Because mankindshould know God through His cre-ation, and yet has not worshippedHim as God. This is how Paul’sgreat exposition of the gospel inRomans opens. God’s wrath, hesays, is deservedly “revealed…against all ungodliness” (Romans1:18). Why? Because “what can beknown about God is plain to them,because God has shown it to them.For his invisible attributes, namely,his eternal power and divine nature,have been clearly perceived, ever


¹ See footnote in the Darby Trans.


since the creation of the world, inthe things that have been made. Sothey are without excuse” (1:19-20,ESV). People choose to ignore Godtheir Creator, and have “exchangedthe truth about God for a lie andworshipped and served the creaturerather than the Creator” (1:21-23,25). Both conscience and com-mandment (2:15 & 23) witness tothe fact that “all have sinned and fallshort of the glory of God” (3:23).But primarily it is the testimony ofcreation that proves the case againstthem. We should confidently baseour gospel proclamation on thisanalysis.Paul did. In Lystra, where the peo-ple wished to turn Barnabas andhimself into gods, he immediatelyproclaimed their Creator. “We bringyou good news, that you shouldturn from these vain things to a liv-ing God, who made the heaven andthe earth and the sea and all that isin them” (Acts 14: 15). He did thisagain in Athens when he was pro-voked by the sight of all their idols(Acts 17:16, 22-31). In both placeshe preached the obligation of everyhuman being to acknowledge andrepent towards the Creator.

4. New-Testament teaching andcreation

The Creatorship of God, even in itsdetails (Genesis 1-3), is fundamen-tal to many other vital matters of

Christian faith and conduct. Forexample:• The universality of sin and

death (Romans 5:12).• Suffering and its solution

(Romans 8:19-22; 1 Peter4:12,19).

• Resurrection (1 Corinthians15:20-23 & 35-54).

• Marriage (Mark 10:6).• Headship (1 Corinthians 11:2-

16).• God’s providential care

(Matthew 6:26-30).• Diet (1 Timothy 4:3-5). By “wobbling” on the matter of cre-ation, we undermine the Bible’steaching on these other basics too!

5. Creation and “things to come”Many Old-Testament writersdemonstrate Israel’s specific appreci-ation, as God’s chosen people, thatHe is their Creator. For example,“Know that the LORD, he is God! Itis he who made us, and we are his;we are his people, and the sheep ofhis pasture” (Psalm 100:3). Theimmeasurable vastness and fixedorder of the creation guaranteesIsrael’s future new-covenant bless-ings (Jeremiah 31:35-37). All theprophets project forward to thecoming kingdom of Messiah, whichwill witness a restoration of God’soriginal creatorial purpose. Ofmany Scriptures that show this, per-



haps the climax of the books ofPsalms does it best. Everything thathas breath will praise the LORD!(Psalm 150:6) Psalm 148 explainsthis “everything” as “everythingwhich God has created.” Psalm 8,the psalm which announces theprophetic intent of the Psalms,starts with a contemplation ofAdam’s original dominion overGod’s creation before the Fall, butpoints forward to the millennialreign of the true “Son of man” whowill bring harmony back into cre-ation (see verses 4-8 with Hebrews2:5-9). Then the lion and lamb willlie down together; a revitalised earthwill give of its bounty and the desertblossom as a rose; and there will bepeace and security for mankind,when each sits under his vine andnone makes him afraid. See Isaiah

32:17-18; 35:1 (NKJV); 65:25;Micah 4:4.The New Testament describes “theworld to come” more fully. The“God who created all things” hasmade known to us the secret of Hiswill, namely, His purpose in the ful-ness of times to head up all things inChrist, both things in heaven andthings on earth (Ephesians 1:9,10,22; 3:9). God’s right to ultimate andeternal glory from His creation issuccinctly summarized in Revela-tion 4:11, “Worthy are you, ourLord and God, to receive glory andhonour and power, for you createdall things, and by your will theyexisted and were created.” Andwhen Christ has, by purchase, beenable to take the title deeds to thekingdom (5:7), causing theredeemed in heaven to exclaim,

“Worthy is theLamb who wasslain, to receivepower…,“ thenJohn hears“every creaturein heaven andon earth andunder the earthand in the sea,and all that isin them, say-ing, ‘To himwho sits on thethrone and to




the Lamb be blessing and honourand glory and might forever andever!’” (5:12-13)

6. Judgment and creation

As already stated, Romans 1:19-20indicts mankind before the judg-ment of God for having flouted thewitness of creation. Its wilful neglectof God has already resulted in Hisgovernmental judgment on them,in which He has given them over tothe depravity of their sinful ways(1:21-28). Verse 32 concludes thatthey have qualified themselves forthe coming judgment of God, and2:1-16 elaborates on this. Adam and Eve failed in the simpletest of obedience to their Creator.But under the gospel everyone isalso placed under the requirementof obedience – the obedience offaith. This is the command of theeternal God (Romans 1:5; 6:17;16:26). But “faith comes by hear-ing,” and so in 10:18 Paul asks(rhetorically) whether all have, infact, heard? Quoting Psalm 19:4,

that great “gospel of creation insong,” he replies, “Indeed they have,for ‘their voice has gone out to allthe earth, and their words to theends of the world.’” Creation wit-nesses against them if they claim notto have heard! And yet, God isreluctant to judge. Even in the lasthour, just before the awful vial-judgments are executed, He sendshis messenger to reiterate the mes-sage of creation. “Then I sawanother angel flying directly over-head, with an eternal gospel toproclaim to those who dwell onearth, to every nation and tribe andlanguage and people. And he saidwith a loud voice, ‘Fear God andgive him glory, because the hour ofhis judgment has come, and wor-ship him who made heaven andearth, the sea and the springs ofwater’” (Revelation 14:6-7).

A doxology to the Creator

“Oh, the depth of the riches andwisdom and knowledge of God!How unsearchable are his judg-ments and how inscrutable his ways!‘For who has known the mind ofthe Lord, or who has been his coun-sellor?’ ‘Or who has given a gift tohim that he might be repaid?’ Forfrom him and through him and tohim are all things. To him be gloryforever. Amen.” (Romans 11:33-36).

Under the gospeleveryone is also placedunder the requirement

of obedience – theobedience of faithfaith


The gold mine

Just before I came out tonight, Iread through Ephesians. It tookexactly ten minutes, and it was likewalking through a gold mine. Alight in a gold mine makes one veinof gold gleam, then another.Tonight I propose to follow up avein of gold in this letter. It is thevein of love.

Some people do not like this epistle.They say it is far too high! They likesomething “more practical.”Actually, my dear friend, if youwant something practical, read thisletter, because I don’t know anyother which gives you more practi-cal advice!

The word “love” occurs in it roundabout twenty-two times. Half ofthese refer to the love of God, andthe other half to your love andmine. Half of the epistle takes us upinto the heights, and the other

brings us down to stand on our owntwo feet. It tells us of the love ofGod in order that His love might beseen in you and me.

Love’s purpose

The first chapter admits us into theCounsel Chambers of eternity;there we see love’s purpose (Ephesians1:3-6). Now, if you and I begin toponder the sovereignty of God –predestination, fore-ordination, etc.– we shall soon get lost. But, as Iread the chapter, I find that thiswonderful predestination, fore-knowledge, choosing, is not theresult of caprice or arbitrariness, assome folks say. It is all the fruit ofdivine love. What is God’s purposefor us? That we should be in Christ“holy and without blame before[God] in love” (1:4, KJV). Think of that! In Christ before God!The thought of God, the Holy One,makes you tremble, but God’s pur-

The vein of lovein the Letter to the Ephesians

David RossThe letter to the Ephesians is a worked example of Paul’s instructionto Timothy, to “hold fast the pattern of sound words… in faith and lovewhich are in Christ Jesus’ (2 Timothy 2:13). This is attractively broughtout by this edited address which David Ross [1883 -1949], a much-loved Bible teacher both in this country and in Germany, gave at NewGallery, Shandwick Place, Edinburgh, on 3rd November 1938. It wasgenerously made available by Dr Alastair Durie.

pose is that you should be absolutely“at home” in His presence, and ableto look to Him and say, “Father”!And in order that we might be “athome,” we read that we have been“taken into favour” (1:6, DarbyTrans.) – graced, if you like. Marywas “favoured” indeed (the onlyother NT occurrence of this word)to be the mother of the Lord; butyou and I are also “favoured” inGod’s Beloved, so that the very lovewith which the Father loves the Sonis the love which He has for you andme!

Can you take it in? What are wenow? Beloved children, belongingto God’s family – accepted in God’sBeloved. That is what took place inthe Counsel Chambers – love’s pur-pose. I am sure we have often bowedbefore God in the consciousness ofour unworthiness and in the knowl-edge that we have failed and failedagain!

But if we are to understand love’spurpose, there is a condition. Whenin the second half of the first chap-

ter, Paul prays that they mightinwardly understand love’s purpose,his incentive for so praying was twothings he had heard about theseEphesians – “faith in the Lord JesusChrist, and love unto all the saints”(1:15). People often reverse it! Theysay, “I love the Lord Jesus Christ,but I have not much faith in thesaints.” I would say, “Friends, youare putting the horse behind thecart. It is love to the saints which isthe result of faith in our Lord JesusChrist. And there is no use your say-ing that you love the Lord if there isno fruit of love in your life.”

However, there is a narrowed-uplove that is not Christian love. Thisis the love of the man who prayed,

“Lord bless me and my wife,my son John and his wife,us four, no more, evermoreAmen”!

Of course our love must begin withour family circle, but it should notstop there. It is love to all the saints.Now, don’t run to the otherextreme. There is another lovewhich is far too dissipated. You findpeople who are a perfect nuisance tothe others in their home, but mostaffectionate to those outside. Youalso find folks making themselves anuisance to the Christians withwhom they associate, and showingan intense love for Christians



It is love to the saintswhich is the resultresult of

faith in our LordJesus Christ

abroad whom they have never seen.It is a kind of sickly sentimentality.Our love is to be a balanced love.You may never have the chance ofshowing your love to the Christiansin China; but you should have aheart wide enough to take boththem in, and the circle of Christiansto whom you are immediatelyattached. The kind of love whichGod desires is a loving sympathy forall God’s saints. Yes! We want to seea manifestation of it here and now.

Love´s plenitudeA famous writer met a Quakerfriend and said to him, “I hear youhave changed your address. Whereare you living now?” And thisquaint old Christian replied, “I amliving in the epistle to theEphesians”!“Plenitude” means “fulness.” Howmany Christians are living in thesense of the fulness of God’s love?This is Paul’s prayer in Ephesians3:14-21. It brings you into some-thing infinitely bigger than yourself– and it gives you the greatest deliv-erance you can get! What is that?Deliverance from that big inflatedself, and that miserable dejected self!The great ambition of a wonderfulman of God in Cambridge, whoinfluenced countless lives, was toknow, to comprehend, the breadthand length and depth and height ofthe love of Christ which passes

knowledge. A ministerial friendwrote to him about all his personaland church difficulties, and endedhis letter with “etc., etc., etc.” Theman of God’s advice was, “Seek tobe able to comprehend the lengthand breadth and depth and height,and to know the love of Jesus Christwhich passeth all knowledge; and allyour ‘etcs.’ will be covered up”!

I like crowded meetings and wideopen hillsides. I have just comefrom a weekend in Manchester,where, on Monday morning, abrother said to me, “Shall we gointo Manchester?” I said, “No! Letus get to the lonely places.” Perhapsthere is a wife here. You have only atwo-roomed house, and a great dealof your day is spent in the kitchenand on the details of everyday life.Well, the apostle’s prayer is that youmight get out into the wide openspaces. A Roman catholic saint oncesaid that this love of God, thissphere of blessing into which we arebrought, is as wide as the universeitself – and I don’t think even



The kind of lovewhich God desires is aloving sympathy for

allall God’s saints

Professor Jeans ¹ can tell us howwide and long the universe is.

The love of God is as long as eter-nity. Throughout all eternity youwill be learning to know the love ofChrist which is as deep as the pitout of which the mercy of God hastaken you, indeed as deep as the“deep mire, where there is no stand-ing” (Psalm 69:2) where Christwent for love of you. And it is ashigh as the throne of God. Think ofthe blessing into which God hasbrought sinners like you and me!Yes! We can know that which isbeyond knowledge, and be filledwith all the fulness of God(Ephesians 3:19)! All the fulness ofGod is not in us; but we can befilled with it to the fullest extent ofour capacity. This is the plenitude,the magnitude of God’s blessingrevealed in Jesus Christ our Lord! Iam ashamed of being so small, sopetty-minded, so narrowed-up inmy horizon, when there are thesewide-open spaces of the love ofGod.

Love’s practice

Love’s purpose and love’s plenitudemotivate us towards love’s practice.The practice of love operates inthree connections:

In relation to individuals. Paulstarted chapter four by beseechinghis readers “that ye walk worthy ofthe vocation wherewith ye arecalled.” I came down to this meet-ing with a stain on my conscience.Today I was guilty of a little mean-ness. A sensitive conscience aboutbeing worthy of our calling will saveus from falling into little mean-nesses. And, in coming here, you arenot meeting perfect people; andthey are certainly not meeting per-fect people when they meet us.Weshould exhibit humility in relationto ourselves and meekness in rela-tion to others.

And not only Christians. A ladysaid to me, “My niece wanted me toask you how long a Christian shouldallow herself ‘to be made a mug of.’”The niece was a school-teacher, whofelt she was being imposed uponbecause she was a Christian. I gavethe aunt this answer (I’m afraid Idon’t always carry it out myself ),“The Lord said, ‘Until seventy timesseven’” (Matthew 18:22). WhetherChristian or unbeliever, we some-times say, “But so-and-so is anawfully difficult person to get onwith.” “Forbearing one another inlove,” is what Paul said (Ephesians4:2). If we could only see how diffi-cult it may be for people to get onwith us, then there would be thisforbearing, done in love.



¹ J.H.Jeans (1877-1946), British physi-cist, astronomer and mathematician witha high public profile between the wars.

In relation to the truth of God. Andthen Paul goes on to speak about“systematised error” (4:14, DarbyTrans.). The word in 4:15 shouldnot exactly be “speaking;” it shouldbe “holding the truth in love.” TheChristian is to hold the truth in theface of error – but how? In love! Youknow, that is my grumble withsome of these good old teacherswho lived a hundred years ago!When it came to controversy theyceased to be gentlemen, let aloneChristians! We are to hate the error,but we are to love the one who hasgone astray. I was telling some peo-ple how in Germany a particularsect called the Millenial Dawnists ²are at present being hunted downlike wild beasts. Now, personally, Ihate that doctrine, but I wasshocked when these nice people saidthat holders of such a heresy mer-ited this judgment.

In relation to the whole church ofGod. There are some people of the“sloppy” type who are always talkingabout “showing love,” and thenthere are others who are all for hold-ing the truth rigidily. ButChristianity is a marvellously bal-anced thing. There is no discordbetween truth and love. In chapter 4the apostle tells us about the churchbeing a Body, and about all themembers being built up together

(4:16). It is self-edifying! We needto guard against clericalism,brethren! We like eloquent preach-ers, and thank God for all the gifts,but every member should be exer-cised, because the whole church isbuilding itself up. And how is itdoing that? Which is the spirit per-meating the Body? Love!

So, then, we have love’s practice –forbearing with difficult individu-als; holding the truth against errorbut in love; and this wonderful lovepermeating every individual, so thatthe church is built up.

Love’s pattern

Paul starts chapter 5 with “Be yetherefore imitators of God, asbeloved children, and walk in love.”Sometimes when I look in the mir-ror I see my father’s face, and I get ashock! I wonder if we look like ourFather? Nature and company secureassimilation. Are you so in com-munion with the Father and theSon, that men are startled to see thelikeness of the Father? What was the



² Now “Jehovah’s Witnesses.”

The Christian is tohold the truth in theface of error – but

how? In love!



The unexpected opportunity Ernie Bartlett

On 26th March the Cheering Words calendar text included the words“Blessed are you who sow beside all waters” (Isaiah 32:20). Walkingdown a road near home that day, I was unexpectedly asked fordirections by two separate groups of people. But I didn’t have a tractwith me to offer them directions to heaven, in the way that would haveeen appropriate and courteous in the circumstances. Re-reading thisarticle the next day was therefore a timely experience.[Ed.]

proof of that love? “Even as theChrist also loved us, and deliveredhimself up for us, an offering andsacrifice to God…” (5:2). My dearbrethren, love which is not preparedfor sacrifice is not worth a snap ofthe fingers! The measure is nothingless than the love of Christ towardsus, and that is particularly empha-sised when we come to the love ofChrist for the church (5:25-26). Heloved His church and gave Himselffor it.

Husbands and wives, fathers andchildren, masters and servants: youand I are exhorted to translate thetruth of God revealed in this epistle

into practice in these relationships(5:21 – 6:9), according to the pat-tern of Christ’s love to us andChrist’s love for the church.

The last chapter is a chapter of con-flict. But it has a glorious climax! Itslast verse can be paraphrased,“Grace be with all them that loveour Lord Jesus Christ in a life thatwill never end.” “Sincerity” in thatverse can be translated “incorrupt-ibility,” and it has the thought ofperpetuity.

Oh! brethren, may we be of thosefor whom Paul wishes this grace!“Life’s little day” is just a short spaceof time, in which you and I are to beinfluenced in all its relationships bythe unseen and the eternal, and bythe mighty purposes of His lovewhich came down into the pit ofsin, and lifted us up to take us intoits plenitude, so that His love in itspurity might be manifested in uswho are the pledges of it.

Love which is notpreparedprepared for sacrificeis not worth a snap of

the fingers!

We all have to plan, whether in pri-vate life or in assembly life. We haveconferences to arrange, speakers tobook, meetings to advertise.And in New-Testament times, Paulhad his plans. He planned his jour-neys, such as to visit Rome on theway to Spain after first visitingJerusalem (Romans 15:24-5); andto visit Corinth twice, the first timeen route to Macedonia, and thenback again, en route to Judaea(2 Corinthians 1:15-16). He alsohad fairly fixed “plans of campaign”for the cities he visited with thegospel: he sought out the local syn-agogue as a springboard for hisevangelisation.But in the early chapters of Acts, itseems as if no such plans were made.After waiting in “the upper room”for “the promise of the Father,” andreceiving the Holy Spirit withextraordinary signs attending, Peterdid not preach according to somepre-planned schedule, but in replyto the crowd’s amazed question,“What meaneth this?” (Acts 2:12,KJV) His preaching producedanother question from the crowd,“What shall we do?” (2:37) Peterused this question to make “the wayof salvation” clear to his listeners.And when Peter and John decidedto go to the temple “at the hour ofprayer” (Acts 3:1), it seems as if theyhad no other intention in mind.

They would no doubt have askedthe Lord to bless their visit, butwould not have expected to meetthe lame man at the Beautiful Gate.It was from his request, and result-ant healing, that Peter seized theopportunity to preach the Gospel.This resulted in their arraignmentbefore the chief priests, and Peter’spowerful, personal gospel witness tothem (chapter 4). In Acts 8:26 Philip had his handsfull with pastoring the new convertsin Samaria, when the angel of theLord told him to “Arise and gotoward the south…” Reaching theJerusalem-Gaza road, he soon foundhimself, under the Spirit’s direction,in conversation with the Ethiopianeunuch, and preaching Jesus to him.In Acts 10:9 Peter is praying in thequiet of a house-top in Joppawithout thought of visitingCaesarea. He has a vision instruct-ing him to do something hedefinitely has never thought of –eating every sort of animal,including the unclean. Repeatedthree times, the vision is hisinstruction to make an equally



Peter seized theopportunity to preach

the Gospel

unthought-of visit to a God-fearingGentile in Caesarea. This led to hisopening the door of faith to theGentiles.

The Lord is able to direct us in theordinary things of life: when we areout shopping, taking the children toschool, taking a stroll in the park orin the country. We may be able tospeak a needed gospel word tosomeone, or be able to help him orher in some way. The Lord oftengives us opportunities, and we musthang our heads in shame when welet these chances slip by. Often wespeak in the flesh when we shouldbe silent, and are silent when weshould say something in the Spirit.

Let me pass on something that hap-pened to me. At the office where Iworked I sat opposite a colleague,and from time to time I was able topass on to him the things of theLord. Then he retired, being a fewyears older than me. We still kept incontact by Christmas cards. After Iretired, we used to arrange to meetfor a meal in a restaurant; by thenwe lived about seventy miles apart.The last time this happened heasked me again about my faith inChrist. But it was getting late, and Ihad to get home; so I gave him atract. The following Christmas Isent my customary card, but didn’treceive one in return. I thought thisstrange, so after a couple of weeks I

tried unsuccessfully to make con-tact. I was given his brother’s phonenumber, and he told me that mycolleague had passed away whilst ina hotel with fellow club members.They had called him to come downto dinner from his bedroom, butfound him dead on his bed.

One never knows the results of thetract and of earlier witness, but I dofeel that I should have taken time tospeak to him on that last occasion.It acts as a warning to us not to missopportunities to help anyone – justas those mentioned in Acts tooktheir opportunities.

We have to plan, but the strikingthings about Paul’s plans regardingvisiting Rome, Spain and Corinth,is that none of them worked out ashe expected. And whatever else theparable of the Good Samaritanteaches us, it teaches us to be readyfor the unexpected, even unwel-come, opportunity.



The parable of theGood Samaritan

teaches us to be readyfor the unexpected

opportunity


However many electrical appliancesyou possess, all of them are uselessin a power cut. But every believer isable to draw on an unlimited andunfailing source of power. The LordJesus Himself said, “All power isgiven unto me in heaven and inearth.” (Matthew 28: 18 KJV). Healso said, “Without me, ye can donothing” (John 15: 5). The power isthere! The resource is there! Am Idrawing on it? The means is prayer.“Men [not excluding women!]ought always to pray and not tofaint” (Luke 18:1). So the Lordrecognised that believers could“faint” on the Christian journey. Hewent on to illustrate the point in theparable of the widow and the unjustjudge. The widow continued toplead her cause when there was noresponse from the judge. However,because of her persistence, the judgefinally intervened on her behalf.This suggests that we need to beboth insistent and persistent in ourprayer life. Isaiah says, “They thatwait upon the Lord shall renew theirstrength; they shall mount up with

wings as eagles; they shall run andnot be weary; and they shall walk,and not faint” (Isaiah 40: 31).

The Scriptures are full of examplesof men and women who prayedspecifically about all manner of con-cerns, received answers, andresponded to God in worship. Hereare some of them.

A prayer for guidance(Genesis 24:12-14)

Abraham sent his trusted servant(probably the Eliezer of Genesis15:2) to Mesopotamia to bring backa bride for Isaac his son. Reachingthe destination, He stopped by awell. At this point he prayed forguidance. Almost immediatelyRebekah appeared, fulfilling all therequests he had made. The readyresponse from Eliezer was that hebowed his head and worshipped theGod who had answered his prayer(24:15-26). Our God is a guidance-giving God. Do we ask for it, anddo we respond with “Thank you”when we receive it?

PrayerSource of unlimited and unfailing power

Donald HillWe never don’t need reminders about being real in our prayer lives!Here is some welcome “encouragement of the Scriptures” on this vitaltopic.

A prayer for confirmation(Judges 6:36-40)

Gideon’s famous “fleece” was not somuch a prayer for guidance (asoften understood), as a prayer forconfirmation – of the daunting call-ing he had received from God todeliver Israel from the powerfulMidianites who had plagued themfor seven years (see vv.14-24). TwiceGod confirmed that Gideon wasHis appointed leader – once by thedew being on the fleece and theground around being dry, and onceby the opposite. By faith he heededthe confirmation (Hebrews 11:32),and the Lord defeated the farstronger Midianites. Our God is aGod who confirms His guidance toHis feeble people. Do we ask thatGod will clearly show His will forus?

A prayer in line with the will ofGod (1 Kings 17:1; James 5:17)

James says that Elijah was a man oflike passions to us. He knew what itwas to be flush with victory onMt. Carmel, what it was to be in the

valley of despair when queen Jezebelthreatened his life – and all points inbetween. But he was a man ofprayer. He prayed for a drought inthe land, and it happened.

Why was his prayer answered?Because he prayed intelligently accord-ing to the will of God.

In what way? The early and latterrains were God’s reward to Israel fortheir obedience, and drought Hispunishment for disobedience(Deuteronomy 11:13-17). And,though God had commanded,“Thou shalt have no other godsbefore me” (Exodus 20:3), Ahaband Jezebel had filled Israel with theworship of Baal. Elijah’s prayer fordrought was therefore in line withthe will of God. But, similarly, oncehe had destroyed the priests of Baalon Mount Carmel and Israel hadacknowledged the true God, Elijahcould pray for rain. This prayer wasalso answered (1 Kings 19:41-5).

Many of our prayers have neversought God’s mind first about ourrequest! Let us try to be Elijahs!

A “Mayday call” (Nehemiah 2: 4)

Nehemiah’s face betrayed his innerfeelings! He had received a most dis-heartening report about thecontinuing disrepair of Jerusalem.And so king Artaxerxes asked whatwas wrong? When Nehemiah

Prayer: Source of unlimited and unfailing power


He prayedintelligentlyaccording to

the will of God


explained, the king replied, “Forwhat dost thou make request?”Nehemiah had to answer on thespot! He sent up his “Mayday call.”As a result God caused Artaxerxes tolet Nehemiah return to Jerusalemand carry out a rebuilding pro-gramme. The king even gaveinstructions for building timber tobe provided (2:8). God answers ourMayday calls!Nehemiah needed to keep praying,because of the enemies who madethreats to himself and his workersduring the rebuilding programme.Did he give up? No! they all prayed,and kept on working, with a trowelin one hand and a sword in theother (4:4,17). We too must be bothworkers and warriors. The wholearmour of God is readily available, asdescribed in Ephesians 6: 13-18;and prayer is an essential part of thearmour. The exhortation is, “Put onthe whole armour of God, that yemay be able to… stand… prayingwith all prayer.”

A cry for help (Jonah 2:1)Jonah’s prayer was unique! He dis-obeyed God; he found himselfcaught up in a violent storm at sea;he admitted to the crew that he wasthe cause of the problem; and hewas thrown overboard. Swallowedby a great fish, he prayed as neverbefore. But he prayed in faith, say-ing “Salvation is of the Lord” (2:9).

The fish spat him out on dry land,and the experience taught him a les-son. “Man’s extremity is God’sopportunity.” We can call uponGod in the extreme circumstancesof our lives. See Psalm 107:6, 13,19, 28.

A prayer when provoked(1 Samuel 1:10)

Hannah’s prayer was from her heart!Her husband’s other wife tauntedher unmercifully about her child-lessness (v.6). She prayed “inbitterness of soul” that God wouldgive her a son, promising that she inturn would give him back for theservice of the Lord. Her prayer wasanswered, and in due time Samuel(meaning, “Asked of God”) wasborn. He was handed back as asmall boy to God, to serve Him inthe tabernacle at Shiloh. There heproved to be a faithful servant andprophet of God at a time when thepriesthood failed under Eli and hissons.


They all prayed,

and kept onworking

And when Hannah handed Samuelback to the LORD, there was a won-derful response from her heart, ofrejoicing in God’s salvation(1 Samuel 2:1-10). This was prayerin the Spirit! And we are told to pray“in the Spirit” (Ephesians 6:18).

We are also told to “watch withthanksgiving” when we pray(Colossians 4:2). Do we?

A prayer of confession (Psalm 51)

While David was taking his ease inthe palace at Jerusalem, his eyeslighted on fair Bathsheba. Her hus-band, Uriah, was away in the armyfighting Israel’s battles under thegeneralship of Joab. King Davidought to have been at the head ofthis army! Beware when we are tak-ing our ease, for “Satan findsmischief for idle hands to do.”David stole Uriah’s wife andarranged for Uriah’s death on thebattlefield (2 Samuel 11:1-12). Godsent the prophet Nathan to call the

king to account. “You are the man!”(12:7, NKJV)

But in Psalm 51, David confesseshis sin before God, and requeststhat the joy of God’s salvation mightbe restored to him.

We also all fail on our Christianpathway. Perfection alone wasfound in Jesus, and of Him theFather could say, “This is mybeloved Son in whom I am wellpleased” (Matthew 3:17). Everythought, every word, every action ofthe Lord Jesus gave delight to Godthe Father’s heart. But all of Adam’sfallen race are marked by failure.Peter failed, denying His Lord withoaths and curses – and immediatelythe cock crowed! (Matthew 26:74).But Peter was restored by the shoreof Galilee (John 21: 15-17).

Do we, like David, admit when wefail? Do we also “keep shortaccounts” with God? Do we imme-diately act on the promise, that “Ifwe confess our sins, [God] is faithfuland just to forgive us our sins and tocleanse us from all unrighteous-ness”? For what was true for Davidis true for us: “The blood of JesusChrist [God’s] Son cleanses us fromall sin” (1 John 1:7,9).

United prayer underpinnedthe apostles’ mission

After receiving the Holy Spirit inpower at Pentecost, the disciples



We are told to“watch with

thanksgiving”when we pray

began to carry out “the great com-mission” of Matthew 28:19. Almostimmediately they met opposition.The religious leaders in Jerusalemhad them arrested, and commandedthem not to preach in the Name ofJesus. But they kept preaching – andthe church prayed (Acts 4:20, 24).Later on, Herod ordered James tobe beheaded, and Peter to beimprisoned, with a view to execu-tion. But the church was united inceaseless prayer (12:5). God sent anangel to rescue Peter from theprison. Do we believe in the powerof united, imploring prayer?

In Acts 10: 2,9 we meet a Romancenturion called Cornelius whoprayed, and an apostle, Peter, whowas praying at the same time. Theirprayers met – in the blessing of sal-vation for Cornelius, his householdand friends!

If we pray, we too may be part of anunconscious “prayer chain.”

With prayer, the church was grow-ing. In Philippi women werepraying at a riverside (16:13). Godanswered their prayers, and sentPaul, Silas, Timothy, and Luke tothe city with the message of salva-tion. Lydia and her family werebrought into blessing; a gaoler andhis family also. A church wasplanted.

So much can be accomplished bysisters who devote themselves toprayer!

Prayers for the developmentof believers’ faith

Through more than two years’labour by Paul in Ephesus (Acts19:10), and in spite of much oppo-sition, many people abandonedtheir idol-worship and became ser-vants of the true and living God.Paul didn’t forget them when hemoved on to work elsewhere. Hewrote them a letter – the Epistle tothe Ephesians. It contains twoprayers showing Paul’s concern fortheir spiritual growth and prosper-ity.

The first is in Ephesians 1: 15-23.His prayer was that they mightknow something of the greatness ofthe person of Christ risen, exalted,glorified, and the Head of Hischurch; and about themselves



They keptpreaching – and

the church prayed.The church was

united in ceaselessprayer

being, along with all other believers,His body. The second is inEphesians 3: 14-21. Here we findPaul on his knees and praying ontheir behalf, that they might know“the love of Christ, which passethknowledge.” This would require thedeep work in them described inverses 16-17.

It’s a high standard for our prayersfor fellow-believers.

The Lord Jesus – very God, buta dependent man in this world

The four Gospels repeatedly remindus how often the Lord Jesus resortedto prayer (e.g. Luke 11:1). Heprayed at His baptism (3: 21); afterhealing crowds of ill people inCapernaum (Mark 1:35); all night,before choosing the twelve disciples(Luke 6:12); at the graveside ofLazarus (John 11: 41); and inGethsemane – “Not my will, butyours, be done” (Luke 22:39-46).He also prayed for his disciplesbecause He was soon leaving them(John 17:6-19). And He prayed foryou in this prayer, as someone whobelieved, ultimately because of theapostles’ preaching (John 17:20-24).

The lesson to us is in Samuel’swords: “God forbid that I shouldsin against the Lord in ceasing topray for you” (1 Samuel 12:23).

Consistency in prayer life

“Now when Daniel knew that thewriting was signed, he went into hishouse; and his windows being openin his chamber towards Jerusalem,he kneeled upon his knees threetimes a day, and prayed, and gavethanks before his God, as he didaforetime” (Daniel 6:10, KJV).

The den of lions held no fear forDaniel. His prayer schedule wasunaffected. He had implicit trust inHis God – the living God. Evil menhad plotted for him to be thrown tothe lions, but the lions’ Creatorclosed their mouths. As a result,king Darius, who had been trickedinto signing the deadly decree,recognised Daniel’s God as truly theliving God, and required all his sub-jects throughout his wide empire torevere Daniel’s God. What a testi-mony through a man who had beentaken captive as a youth to Babylon,but remained faithful in prayer forthe remainder of his days!




Anarchy!

The period from the Fall to theFlood is the only epoch of humanhistory up till now to end in univer-sal judgment. In that epoch, veryclearly, the whole of humanity wastried in the balances – and foundwanting.

The defining distinction betweenthe epoch before the Flood and thelong epoch after it is the absence ofgovernment in the former, and theexistence of government in the latter.In every age, the primary purpose ofgovernment is the forcible, societalrestraint of wrong. This was divinelyinstituted in Genesis 9:6, when Goddecreed the death penalty for mur-derers; but not earlier.

Restraint of wrong becomes relevantwhen wrong has occurred. Thishappened when Cain murdered hisbrother. Cain feared that every manhe met would try to avenge Abel’smurder, since every man would be

Abel’s relative (4:14 ¹). The impulsefor family-revenge is a very strongone: we regularly see it in peoplecommenting outside lawcourts onthe sentencing of their relatives’murderers. But God put a mark onCain (or perhaps, appointed a signfor him) that deterred them fromattacking him. Certainly, God pun-ished Cain himself, by causing the(cursed) ground to curse him, andno longer yield to his toil the pro-duce which he had brought as hisunacceptable gift. Instead of being afarmer, he would be a fugitive onthe earth, banished from the face ofGod (4:12,16).

But God instituted a world orderwithout human penalty for crime orsin. He put nothing in the place ofthe revenge He had forbidden.Attempts of commentators to

The Dispensation of Conscience aloneHumanity from the Fall to the Flood

Theo Balderston.

The various dispensations of God’s dealings with mankind have proved,under diverse regimes of testing, its total failure to meet His gloriousstandards. The epoch from the Fall to the Flood demonstrated whathappened when mankind was left to its own devices.

¹ In references in this article that do notstate the book of the Bible, Genesis isintended.

explain why Cain was spared thedeath penalty, by calling his crimeunpremeditated manslaughter, arefeeble and fall foul of 1 John 3:12.This was to be a society withoutexternal restraint – a divinely insti-tuted anarchy.

Conscience the only control

Furthermore, in this initial testingof fallen man, God gave no externalinstructions as to what the wrongswere that man was to avoid – otherthan through His punishment ofCain. This epoch was not one oftraining, but of testing. He gave nolaw (Romans 5:12-13). HoweverGod had inscribed inwardly onevery human heart and conscience amoral sense, as Paul explains inRomans 2:14-15. People have intheir consciences a witness by whichthey ought to be able to “by naturedo the things contained in the law,”and to “show the work of the lawwritten in their hearts” (NKJV).

This was therefore a regime of con-science alone. Conscience has been a

vital element of God’s governmentof the world ever since; in this sensethe “dispensation of conscience”continues until now. But as a regimeof “conscience alone,” the erabetween the Fall and Flood wasunique. How would mankind shapeout under it?

Badly. As already stated, the regimethat began when Adam and Eve leftEden had scarcely got going whenCain murdered his brother. Cain’ssurly answer to the LORD – “Am Imy brother’s keeper” (4:9) – showsthat he knew he had done wrongeven though he had never heard ofthe sixth commandment. But it alsoshows that he had no intention ofadmitting it.

Cain and his descendants did notimprove with keeping. Cain did notsubmit to his punishment. Defyinghis sentence of vagabondage, hebuilt a city to give his descendants asettled place on the earth. Hisdescendants could live comfortablywithout the presence of the LORD

(4:16). One of them, Lamech,ignored the example of Adam andEve, and took two wives. He swag-gered that God would afford himeven more protection from revengeattacks for his murderous crimethan He had afforded Cain. “IfCain shall be avenged sevenfold,then Lamech seventy-seven fold”(4:24; cp.v.15). The inheritance of a



God hadhad inscribedinwardly on every

human heartand consciencea moral sense

sinful nature, that Cain had angrilyrefused to acknowledge when hisgift was rejected, was all too obviousin Lamech. And whereas God hadmeted out direct punishment toCain, He did not do even this toLamech.

But how about Seth’s family? Theknowledge of God was in somesense in the family: for in Seth’s time“men began to call on the name ofthe LORD” (4:26). But, sadly, so wassomething more deep-rooted: Sethwas born in the image of his fallenfather, Adam (5:3). No doubt Abeland Cain also inherited that fallenimage; but the former had nodescendants, and the latter’s descen-dants evidently perished at theFlood. This image of corruption ismentioned specifically with Seth toshow that it marks us all: all of usare Seth’s descendants.

By the time of Genesis 6 the absenceof any sanction against Lamech hadshown fallen humanity what itcould “get away with.” Any moraldifference between the line of Sethand the line of Cain was now oblit-erated, for we read (v.5), that “theLORD saw the wickedness of man.”This condemns Seth’s as well asCain’s line. It teaches, so early, thevital lesson, that “those who believein His name… are born, not of [lit.]bloods… but of God” (John 1:12-13). We are not children of God

because we belong to a particulartribe.

The statement that “the LORD sawthe wickedness of man” comesspecifically after the curious accountof the mating of the “sons of God,”who were probably fallen angels(Job 1:6; 2:1; 38:7), with humanwomen. This act flagrantly trans-gressed the divinely ordainedcreatorial boundaries. And whilstthe angels seem to have taken theinitiative, there is no hint that thewomen were unwilling. Todayhumanity proudly obliterates cer-tain creatorial boundaries as a markof its revolt against the divinely pre-scribed rules. If what happened inGenesis 6:1-3 is being compared inJude 6,7 with the sin of Sodom (asseems to be the intention), this



Today humanityproudly obliteratescertain creatorial

boundaries asa mark of its revoltagainst the divinely

prescribed rules

shows this spirit originated in thatdispensation of “conscience alone.”

A time-limited testThese unnatural unions brought toa head the problem of that dispen-sation. God had spared the lives ofAdam and Eve to have children.Each individual’s career in sin wasterminated by death. But everyhuman pair had produced numer-ous sinners. And there was, afterCain, no sanction, human or divine,against sin. So was the grace of Godin sparing the sinners of Eden justgoing to “let sin abound” in ever-worsening profusion? Would a holyGod support the existence of such acreation indefinitely? The rest ofGenesis 6 answers these questions.In Genesis 6:3 God reacted to theoffence of vv.1-2 against Himself asCreator by a pronouncement whichcan be read in two ways. Either itreads, “My Spirit shall not alwaysstrive with man.” This would meanthat both the external witness ofGod – contained in His dealings inthe Garden and with Cain – andHis internal witness in human con-sciences, would not waitindefinitely for man to listen tothem. Or it reads, “My spirit shallnot always abide in man.” Thiswould mean that the gift of lifefrom the divine breath (2:7) wouldend, and man be exterminated. Theperiod of testing, to demonstrate

how man after the Fall would shapeout, was going to end after ten gen-erations (ch.5). The LORD

determined to destroy man, for Hewas sorry that He had made him.And yet, even at that point gracewas extended for a defined period.One hundred and twenty yearsmore would be given, it seems, forman to repent (6:3, 6-7). And inthat period the voice of God wouldagain, after so long a silence, beheard. Noah would be “a preacherof righteousness” (2 Peter 2:5),warning of “the wrath to come.”When God warns of judgment, Hespeaks in love, so that people mightescape it.

But grace before all

But one of God’s main purposes inHis dispensational ways has been todemonstrate that the human racecan rely on nothing but grace. A very



When God warnsof judgment,

He speaks in love,so that peoplemight escape it

big part of the story has been missedout up to this point. Grace entersthe Bible narrative at its beginning.Though Adam and Eve incurredGod’s death-sentence by eating theforbidden fruit, and were expelledfrom Eden, God did not end theirlives for another nine hundred yearsor so. He gave them coats of skininstead. He had a future for human-ity; He gave Adam and Eve time tohave children, who had the oppor-tunity to approach Him. Cain andAbel both attempted this (Genesis2:17; 3:20-21; 4:1ff ).

Abel’s was the right way; Cain’s thewrong. “The LORD respected Abeland His offering, but He did notrespect Cain and his offering”(4:4,5). This was initially aninstructional, not a condemnatory,moment for Cain (4:6-7). Being a“tiller of the ground,” he perhapsnaturally brought his crops. But thefact that he was angry, rather thanapologetic, when his gift was refusedreveals the self-righteousness of hisheart. He deserved to be accepted,in his opinion. Equally, he neverrecognised that his parents’ exclu-sion from Eden might affect hisright to approach God now. Hetreated the bygones as bygones, andbrought to God the best of what hecould do as of now. This is the natu-ral man’s reaction to the narrative ofthe Fall. “Well, if I inherited sin

from my parents and ancestors,God cannot hold me responsible forit.”

But when Abel presented the gift hehad to hand as a “keeper of sheep,”he did not just bring live animals;he offered dead animals (or else hecould not separately have offeredtheir fat – 4:4). He seems thereby tohave connected his own very exis-tence with the deaths involved inthose coats of skins. Moreover, hepresented “of the firstlings of hisflock” to God, and “their fat” –which symbolises their excellence. ²This showed that by faith hegrasped that God had to be glorifiedin respect of the sin that had cor-rupted His creation, and that thedeath of a perfect creature was thenearest he could approximate to thisglorification. Faith intuitively graspsthis truth: to unbelief it is baffling.Abel had that faith. His sacrificepointed on to the only sacrificewhich fully glorified God, the deathof “God’s Lamb” (John 1:29; 17:4).

Moreover Hebrews 11:6 impliesthat Abel believed that God “is arewarder of those who diligentlyseek Him.” Abel asked for blessingby offering a sacrifice that sought toglorify God in respect of sin! What



² For this symbolism, see Leviticus 17:6,and the metaphorical use of the relevantHebrew word for “fat” in Numbers18:12, Psalm 81:16, etc.

blessing did he expect? We onlyknow what he received. He wasaccepted by God (4:4). He had“peace with God.” Christ, who was“set forth as a propitiation” todemonstrate God’s righteousness inrespect of sins committed before thecross, made peace for him (Romans3:25). And thus, by accepting Abel’ssacrifice and Abel’s person (4:4), Godrevealed, at the very start of His dis-pensational dealings, that there is away, but only one way, by which sin-ners can return to Him. Even in that remote epoch, the “oneway of salvation” did bring somemen and women into relationshipto a holy God. As already stated,from the time that Seth’s firstbornarrived, “men began to call on thename of the LORD” (4:26). Some ofthem must have done this “out of apure heart.” “Enosh” means “frail”;and perhaps when Seth saw his ownimage stamped on his baby son herealised the fallenness of man andwas “saved,” as we should say.

And grace after allThe “dispensation” in which theconduct of humanity was regulatedonly by conscience began with mur-der, and developed into a worldfilled with violence (6:11). It beganwith a man, Cain, who refused torecognise the fact of the Fall, anddeveloped into a humanity whereevery intent of the thoughts of the

heart was only evil continually(6:5). The regime of anarchyexposed the human heart – as“deceitful above all things and des-perately wicked” (Jeremiah 17:9).“Let grace be shown to the wicked,yet he will not learn righteousness:in the land of uprightness he willdeal unjustly, and will not beholdthe majesty of the LORD” (Isaiah26:10). The history of mankindfrom the Fall to the Flood com-pletely exemplifies this verse.

The dispensation without govern-ment and of the greatest toleranceof sin ended with the greatest judg-ment (to date). But God had morein His heart than demonstrating thetruth of Isaiah 26:9-11. Thereforeone man “found grace in the eyes ofthe LORD” (6:8) – Noah. God hadChrist in view, as the true meaningof Abel’s sacrifice. For this, one fam-ily needed to survive.



God revealed, at thevery start of Hisdispensational

dealings, that there isa way, but only one

way, by which sinnerscan return to Him

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Truth Publications:

What Does The Bible Teach?16 pages; ISBN: 978-0-901860-89-7; published 31 March 2009

A6 (105mm wide x 148.5mm high) pocket-sized paperbackThis little tract is designed as an evangelistic tool when working withJehovah’s Witnesses. Have one ready to hand out when that knockcomes at the door.Their Bible study textbook is entitled “What Does The Bible ReallyTeach?”, but a close examination of the Bible itself reveals that what ittruly teaches is significantly at odds with their textbook’s explanations.Addressed to a Jehovah’s Witness, this bookletcompares and contrasts the teaching they receivewith that of the Bible in relation to: who Jesusreally is, what Jesus has done and will do, andwhat the future holds for the Christian. Writingin a polite, clear style, the author challenges theJehovah’s Witness reader to take up the Biblewithout prejudice, examine what it truly says onthese vital issues and consider the consequencesof accepting or rejecting the truth of its words.The booklet’s sections cover: The Deity ofChrist; The Death of Christ; The Lord’sResurrection; The Triune God and The Person of The Holy Spirit;Eternal Punishment and Annihilation; The Return of Christ; What isYour Hope?; What is The Christian’s Hope?

Special prices:R.R.P. 60p each; STP retail: 50p each

Keep a few handy by the door! Multiple purchases:Packs of 10 for £4.50; Packs of 100 for £40.00

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This, this is the God we adore“If there arise among you a prophet, or a dreamer of dreams…” (Deuteronomy 13:1).

No prophet, nor dreamer of dreams,no master of plausible speech,to live like an angel who seems,or like an apostle to preach;no temptor, without or within,no spirit, tho’ ever so bright,that comes crying out against sin,and looks like an angel of light;

tho’ reason, though fitness he urge,or plead with the words of a friend,or wonders of argument forge,or deep revelations pretend,should meet with a moment’s regard,but rather be boldly withstood,if anything, easy or hard,he teach, save the Lamb and His Blood.

But what says our Shepherd divine?(for His blessed Word we should keep)“This flock has My Father made Mine:I lay down My life for My sheep.’Tis life everlasting I give:My Blood was the price that it cost,not one that on Me shall believeshall ever be finally lost.”

This, this is the God we adore,our faithful, unchangeable Friend,whose love is as large as His power,and neither know measure nor end.’Tis Jesus, the First and the Last,whose Spirit shall guide us safe home.we’ll praise Him for all that is past,and trust Him for all that’s to come.

From Hymns composed on various subjects by the Rev.Joseph Hart [1759?]. New Edition, 1820.

scripture truth: july - september 2009 · july – september 2009 3 and through whom we exist.”...

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