Truth Magazine

By C. Titus Edwards

Young People And Suicide

Teenage suicide has been getting a lot of attention lately. Last October CBS aired two television movies about the subject, and ABC presented “Surviving” in January, focusing on two teenagers who killed themselves and the impact it had on their parents. There is good reason for the increased attention. Suicide among young people has risen dramatically. The suicide rate among young people in the United States has tripled since 1955, with an estimated 5,000 youths between ages 15-24 committing suicide each year. In Clearlake, a suburb of Houston, Texas, there were six suicides in a two-and-a-half month period. One school district in the Dallas-Fort Worth area has had an “epidemic” of suicides. The suicide rate among young people is increasing 10 times faster than that of any other age group. More young men than women actually commit suicide, though more young women attempt to. Young men prefer using guns, while young women prefer pills. Suicides might even be higher than are being reported, for many suicides might be listed as “accidents.”

Teenage Magazine surveyed 1,022 13-19-year-olds to find out the reasons behind teenage depression that leads to suicide. School and environment ranked first with 76%; followed by girlfriend/boyfriend relations with 54%; family conflicts with 44%; friendships with 43%; and appearance with 40% responding that this caused their depression. (The percentages do not add up to 100% because most all cited more than one reason for their depression.) It seems that for many young people depression originates in the home, with 70% of teenage suicides coming from broken homes. Dr. Jeff Ezell says that “what these kids almost always suffer from is a lack of self-esteem.”

Let us understand that suicide is wrong. It is self-murder (Rom. 13:9). Life is to be respected since it is the gift of God (Gen. 2:7; 1:27). Suicide stems from a lack of self control, which we are to maintain (1 Cor. 9:27; 2 Pet. 1:6).

Young people, the answer to life’s problems is not suicide, but Christ! First of all, have a good attitude about yourself. You are somebody and are worth something. God loves you! Don’t put yourself down. “I can do all things through Christ which strengtheneth me” (Phil. 4:13). Second, learn to accept responsibility and thereby deal with the problems of life. Do not try to escape reality. Life has many negatives that must be dealt with. But remember, everybody faces them! It is how you handle them that is important. “For every man shall bear his own burden” (Gal. 6:5). Realize that every cloud has its silver lining. Look for the good, even in tragedies, for they are there. Like the song says, “Give her thorns and she’ll find roses; give her sand, and she’ll find seas; give her rain and she’ll find rainbows.” And why is that? Because she finds good in everything! Third, do not worry about things beyond your control (Mt. 6:31-34). It doesn’t do any good! Just learn to live with some things that may not be perfect-everybody has to! Love yourself even with your fat thighs or crooked teeth. Fourth, be cheerful and enjoy life (Eccl. 9:7-10; 1 Pet. 3:10-11). God wants us to. Fifth, never lose hope (Psa. 16:9). God is on your side and will help you. Salvation can be yours. Realize that things that happen in this life are not nearly as important as going to heaven to live with God in the hereafter.

Paul kept one man from committing suicide by teaching him of Jesus-the Philippian jailor (Acts 16:25-31). He turned his despair into joy. He gave him a reason for living and meaning to his life. We should all have the same things through Jesus Christ our Savior! Suicide is not the answer, but Jesus is!

Guardian of Truth XXIX: 3, pp. 77-78
February 7, 1985

By Jimmy Tuten

Sinful man has access to God. “For through him we both have access by one Spirit unto the Father” (Eph. 2:18). The very thought of an approach to Jehovah God conjures blessed influences of His presence. Much is implied: access to His love, His wisdom, His omnipotent capacity to satisfy the soul in its propensities with blessings that are almost indescribable, certainly indestructible and abiding. The very need of man as a sinner is reconciliation which is effected for evermore. This is the very message that the Apostle Paul relates to the Christians in Rome when he says, “Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 5:1). Jews and Gentiles can be saved by grace through faith. They can come to the bosom of the eternal Father wherein is the origin of their salvation (Eph. 2:8).

Let’s look at Ephesians 2:18 a little closer and observe the following facts: the subject under consideration is our access to the Father. The predicate is that our access is effected through Christ by the Spirit. This suggests the following general outline which will be followed in this treatise: (1) The approach is to Jehovah God, (2) this access is through Christ, and (3) the one Spirit.

The Approach Is To God

It is not surprising that the text speaks of God as a Father who is loving, kind and gracious. The approach to God is through Christ, our High Priest “over the house of God” (Heb. 10:19-21). There were generally two functions of a High Priest: one was to offer a sacrifice for the people, the other was to take oversight of the house of God (tech. 3:6-7; Heb. 3:6). The church is the house of God on earth (1 Tim. 3:15). Christ “over the house of God” suggests headship, lordship and authority (Heb. 10:21; Eph. 1:18; Col. 1:22). In this context, our access is not to God who is a stern judge or to one wielding terrible power against us, but to God as a considerate Father. In his epistle to the Ephesians, Paul directs our attention to God as one who has blessed us with all spiritual blessings (Eph. 1:3), who has made known to us His purpose to reconcile all things to Himself (Eph. 1:9), and who has made peace through the blood of His Son (Eph. 2:13-14). In this we see the perfect graciousness of the Father to whom we can come in full assurance of sonship. In approaching God, we have access to a loving Father who reaches out to us.

The Approach Is Through Christ

When our text speaks of having an approach to God “through him,” it is speaking of the shedding of Christ’s blood (Eph. 1:13) and the sacrifice of His flesh (Eph. 1:15). It was through the curse of the cross borne by Jesus that made an approach to the Father possible (Eph. 1:16). “The way of the cross leads home”; there is no other way! It is through Jesus. Since our “iniquities have separated between you and your God” (Isa. 59:2), we need a mediator so that we can enjoy an approach to God. There is no natural access. It had to be provided. Jesus is the Mediator that provides salvation. The theme of the book of Hebrews is that “we have boldness to enter into the holiest by the blood of Jesus, by a new and living way; and we have in the heavenly sanctuary a great High Priest over the house of God. We have access; and He who is the way is also the end of the way; He is even now our great Priest, interceding for us, and our all-sufficient Mediator, providing us with every needful help” (The Exposition of Hebrews, Arthur W. Pink, p. 583).

More specifically, Hebrews 10 shows that there is liberty or freedom to enter into the presence of God (v. 19), that a way for us has been prepared (v. 20), and that a Guide is provided to direct us (v. 21). Truly, “no one cometh unto the Father but by Him” (Jn. 14:6). What a contrast between the new and old covenants in this regard: the dwelling place of God was sealed against the Jews of the Old Testament. Even the Levites, though privileged as they were to minister before God, were barred from the holy of holies temple worship. But now access to God can be enjoyed as a freedom, we can enter His temple as worshipers, come to His throne as supplicants and sit at the table of the Lord as happy children. Indeed, the way to heaven has been opened, renewed and consecrated through the humanity of Jesus (Jn. 3:16). “We have boldness and access with confidence by the faith of him” (Heb. 3:12).

The Approach Is By One Spirit

The expression, “access by one Spirit” opens up many avenues of thought. In this writing we want to zero in on the specific aspect of the Spirit’s role in making known the way of approach to God. Though the work of the Spirit does not end here (the very fact that the Christian can address God as “Father” proves that He is at work in God’s children, Rom. 8:15), our concern is with the role of the Spirit in leading people to become sons of God (Rom. 8:14).

From the very dawn of creation as recorded in Genesis right on through to the conversion and life of God’s children in New Testament times, the Spirit has functioned. He has been involved in the scheme of redemption. The Spirit worked in the establishment of the church. He revealed the plan of God for its work and worship, the conditions by which one becomes a member of it and the very blueprint for godly living. Specifically, He furnished the necessary information regarding our access to the Father. “For as many as are led by the Spirit of God, these are the sons of God” (Rom. 8:14).

Modern day theologians tend to become very extravagant when dealing with the role of the Spirit in making one a child of God. The better-felt-than-told concept of conversion is alive and well within religious circles today. But the Spirit inspired Scriptures teach us that God enlightens, converts and strengthens Christians through the Word of God, not some inner consciousness (Eph. 6:17; Rom. 10:8-11). The Spirit’s function in the scheme of human redemption was to reveal the will of God to man. When that will is revealed (and it is now revealed in the Holy Scriptures) and men follow it, when they do exactly what it says, no more and no less, with the motive that the Spirit assigned to it, regardless of where they are or who they are, they are being led by the Spirit. I know this is so because the Bible teaches that we resist the Spirit when we resist the message spoken by Him through inspired men (Acts 7:51-53; Neh. 9:30; 2 Chron. 36:16). When one rejects the message of salvation given by inspired men, he quenches the Spirit (1 Thess. 5:19). The Spirit is grieved when one rebels against God’s will (Eph. 4:30). Even so, the Spirit bears witness to the fact that we are children of God (Rom. 8:16-17). This witness is through His testimony just as the Apostles witnessed by what they said (Acts 1:8). The prophecy of Jeremiah concerning the New Testament was fulfilled by the Spirit who “is a witness to us” (Heb. 10:15). The words of the prophet are thus quoted and asserted as the witness of the Spirit (Jer. 31:31-34; Heb. 10:14-20). What John wrote to the seven churches of Asia was the witness of the Spirit, for he said, “He that hath an ear, let him hear what the Spirit saith unto the churches” (Rev. 1:11; 2:7, 11, 17). This means that when we do what the New Testament tells us to do in order to become children of God, the Holy Spirit and our spirit testify together that we have met the conditions of salvation (Rom. 8:16-17). The Spirit led or instructed us through testimony (faith comes by hearing the Word of God, Rom. 10:17), we responded to this leading in obedience to the gospel and received the remission of sins coupled with the hope of everlasting life (Mk. 16:15-16). The congeniality needed for reconciliation is effected by Spirit-led obedience to the will of God (Rom. 6:17).

How Sinful Man Approaches God . . .

As an illustration of how man approaches God, note the first recorded instance of sinful man availing himself of the access in obedience to the gospel in Acts 2. Peter, one of the twelve who was moved by the Spirit to speak on the day of Pentecost, preached an empty tomb and a risen Savior (2:4, 14-36). His appeal, based on the evidence thus presented by the Spirit through his testimony was, “Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye crucified, both Lord and Christ” (2:36). The power of the gospel pricked the hearts of many of the hearers on that day and they asked, “What shall we do?” (2:37). Peter told them to “repent, and be baptized in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost” (2:38). Three thousand responded and were added to the Church (2:47). Having been baptized into the body of Christ, they became members of the family of God, which is the Church (1 Cor. 12:13; 1 Tim. 3:15). “For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ” (Gal. 3:26-27). The approach to God is a reality for all who obey the gospel. “For through him we both have access by one Spirit unto the Father” (Eph. 2:18).

Conclusion

Jesus is our Mediator. All mankind has the privilege of approaching God. But before that approach can be made, there must be a disposition of heart that will bring about the congeniality necessary to being joined to the Father. Obedience from the heart resulting in the washing away of the sins that separated us from Him in the first place expresses itself in belief and baptism (Rom. 6:1-6, 17). The relationship established with God is not a temporary or occasional one, but close, abiding and indestructible. The reconciliation is effected, nor for a day, but for evermore. As long as we keep ourselves in the love of God (Jude 21), nothing can separate us from the love of God, which is in Christ Jesus our Lord (Rom. 8:39). You, dear reader, can come boldly to the throne of grace in humble obedience. Only he who does the will of the Father will enter heaven (Mt. 7:21-23).

Guardian of Truth XXIX: 2, pp. 50, 58-59
January 17, 1985

By Frank Jamerson

This assignment to discuss the omniscience of God has driven me to appreciate more fully the words of the Psalmist: “Such knowledge is too wonderful for me; it is high, I ‘cannot attain unto it” (Psa. 139:6). Indeed, as one philosopher said: “The more I think about God, the more incomprehensible he seems to be.” How can a finite mind comprehend an infinite Being? How can one who does not even know all about himself comprehend one who knows all about everybody? Though we cannot comprehend and certainly cannot explain how God knows all, we hope that our excursion into this subject will be enlightening and interesting to you.

The great Psalm from which we just quoted shows that God knows my thoughts, my history and all that I do. “O Lord, thou hast searched me, and known me. Thou knowest my downsitting and mine uprising (my resting at night and my activities of the day); thou understandest my thought afar off (at its earliest birth, even before it is uttered by the tongue). Thou compasseth my path and my lying down (he surrounds and fences me in so that nothing escapes), and art acquainted with all my ways. For there is not a word in my tongue, but, to O Lord, thou knowest it altogether. Thou hast beset me behind and before (He is always directing; always restraining), and laid thine hand upon me” (Psa. 139:1-5), The next few verses (vv. 7-12) discuss His omnipresence and the next two His omnipotence. Both of these attributes are related to omniscience, though our study is to concentrate on the latter. God knows all because He is everywhere present and has all power.

This knowledge of God extends to all divisions of time – past, present and future. God, through Isaiah, challenged the idols to “Produce your cause, saith the Lord; bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and show us what shall happen: let them show the former things what they be, that we-may consider them, and know the latter end of them; or declare us things for to come. Show the things that are to come hereafter, that we may be dismayed and behold it together” (Isa. 41:21-23). The idols could do neither, because there was no knowledge in them.

Knowledge of Past

One of the great evidences of the inspiration of the Bible is that it is historically accurate. Its writers wrote about events that they had not seen and yet when the archaeologists’ work was done, it confirmed the historical account. Moses wrote of creation (Gen. 1,2), as did David and Job (Psa. 33; Job. 26:7-14). When they did that, they were writing by the inspiration of God who knows all things. Isaiah said that God declares “the end from the beginning, and from ancient times the things that are not yet done” (Isa. 46:10). “Known unto God are all his works from the beginning of the world” (Acts 15:18).

Knowledge of Future

Omniscience implies that God has the power to know anything He chooses to know. Every prophecy recorded in the Bible is evidence that God can know the future. Moses wrote that Israel would have a king four hundred years before they had one (Deut. 28:38). Daniel predicted the next three empires (after the Babylonian, of which he was a part), and named two of them (Dan. 2; 8:20,21). Every prophecy of the Messiah was written at least four hundred years before Christ was born into the world. The only reasonable explanation for fulfilled prophecy is the foreknowledge of God.

Knowledge of Present

The writer of Hebrews said, “Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do” (Heb. 4:13). This knowledge of God is inseparably connected with His omnipresence. “Am I a God at hand, with the Lord, and not a God afar off? Can any hide himself in secret places that I shall not see him? saith the Lord. Do not I fill heaven and earth? saith the Lord” (Jer. 23:23,24). God is not limited by the things close to Him, but has universal knowledge, not only of things done, but of the very thoughts of our hearts. When the apostles were choosing a successor to Judas, they said, “Thou, Lord, which knowest the hearts of all men, show whether of these two thou hast chosen” (Acts 1:24).

Omniscience is necessary for God to be a just judge. How could He “render to every man according to his works” (Prov. 24:12), if He did not know everything? Paul told Christians: “Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God” (1 Cor. 4:5). God’s judgment will be just, because His knowledge is perfect!

Does this mean that God knows everything before it happens? He certainly has power to know if He chooses to do so, but He may choose not to use that power. Jesus said that God “is able of these stones to raise up children unto Abraham” (Matt. 3:9), but He did not exercise that power. One writer summarized the point this way:

But what do we mean by God’s omniscience? We can only mean that he knows all that is a possible object of knowledge. He knows all that is, and as it is. He knows all the past and all the present, and all that is casually involved in the present state of the universe. He knows all that is the truth; the false he knows as false, the true as true. He knows things as they are; for example, if my final moral destiny is as yet uncertain and unfixed, then he knows it as uncertain and undetermined… Whenever a planet or a sparrow ceases to be, then the knowledge of it as an actuality passes out of the storehouse of God’s knowledge of actualities. Whenever a new planet becomes a reality, then God’s knowledge of realities is increased by so much …The true expression of God’s omniscience is, therefore, this: God knows all that has been, all that is, and all that is necessarily going to be (The Christian Quarterly, April, 1876, via Lard’s Quarterly, Vol. V, p. 304).

Foreknowledge and Foreordination

Does God’s knowledge contradict man’s freedom of choice? Certainly not! There is a vast difference between the knowledge of God and His purposing will. Jeremiah said: “And they have built the high places of Tophet, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire; which I commanded them not, neither came it into my heart” (Jer. 7:31). James Bales commented on this passage: “There are some who think that Jeremiah 7:31 and 32:35 prove that God did not choose to foreknow certain things. However these passages may not prove this since they may simply mean that God never had in His mind or in His intention these particular things for men. We may know certain things which we do not purpose for people to do” (The Biblical Doctrine of God, James D. Bales, p. 46). Whether God knew what they would do or not, He certainly did not decree, or purpose that they engage in such sins.

On the day of Pentecost, Peter said, “Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain” (Acts 2:23). Though their actions were foreknown, they were still responsible for their actions and needed to repent and be baptized to be forgiven of their sins (Acts 2:37,38). God is not a “respecter of persons” (Acts 10:34; Rom. 2:11), therefore He has not predetermined that certain ones would be lost and others saved (2 Pet. 3:9). He has the power to know, if He chooses, but that does not remove my personal responsibility. Each person has the freedom of choice and will give an account for himself in the day of judgment.

Conclusion

With these facts in mind, let us consider the following three facts.

First, the omniscience of God makes hypocrisy foolish. Why would one think that an outward show would impress a God who knows the heart? When brethren think that they can commit fornication, drink, lie, etc., so long as they pretend to be a Christian on Sunday, they do not understand the omniscience of God. Preachers who think that standing in a pulpit on Sunday will excuse an immoral life during the week, have the same problem.

Second, an understanding of the omniscience of God will change the performance of many on their jobs. “Servants, obey in all things your masters according to the flesh; not with eye service, as men pleasers; but in singleness of heart, fearing God: And whatsoever ye do, do it heartily, as to the Lord, and not unto men; Knowing that of the Lord ye shall receive the reward of inheritance: for ye serve the Lord Christ” (Col. 3:22-24). God knows whether we are faithful and honest, even if the boss does not!

Third, our labor in the Lord will not be overlooked. “Therefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord” (1 Cor. 15:58). With Paul, we can say: “I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day” (2 Tim. 1:12).

We conclude this discussion on the omniscience of God with the last verse of the first Psalm: “For the Lord knoweth the way of the righteous: but the way of the ungodly shall perish.”

Guardian of Truth XXIX: 2, pp. 41-42
January 17, 1985

By Bobby Witherington

But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him” (Heb. 11:6). Yes, God is! He exists. Yea, the evidences which unanimously and unmistakably argue the existence of God are so great that only a “fool” would say “in his heart, There is no God” (Psa. 14:1).

However, the God Who “is” is not a disinterested, uninvolved Being, Who is content to continue His Own existence while manifesting no interest in anything or anyone else. The God Who “is” is a God of action! with regards to the total works of God, Jesus’ words, “My Father worketh hitherto, and I work” (Jn. 5:17), surely constitute an understatement. In fact, the first verse in the Bible, “In the beginning God created the heaven and the earth” (Gen. 1:1), emphasizes the works of God – in this case, the works of God in creation.

Even as the finite can not fully comprehend the infinite, neither the Person of God nor the works of God can be fully comprehended by mere man, nor can they be adequately set forth in one short article, or in a vast series of lengthy articles. “The works of God” encompass many areas of endeavor. However, we shall confine our remarks to the works of God in two realms the works of God in creation, and the works of God in redemption. Concerning each aspect of God’s work, huge volumes could be written (and have been); hence, the greatest difficulty will be in determining what to exclude.

Before discussing specific works of God, for the sake of clarification, we point out that the word “God” in Genesis 1:1 is translated from the Hebrew Elohim. This word is a plural noun, and it signifies a plurality of Persons Who constitute the “Godhead” (cf. Acts 17:29; Rom. 1:20; Col. 2:9). “God” in the Persons of the Father, the Son, and the Holy Spirit (Heb. 1:1,2; John 1:1-3,14; Gen. 1:1,2) “created the heaven and the earth.” Together they constitute the one God (Deut. 6:4), or the one Godhead (Rom. 1:20). Each of them is called “God” because each constitutes Deity and Divinity. Expressed differently, each of them is “God” because each possesses the qualities of Godhood. If we can accept the fact that one humanity consists of many humans (each possessing human-hood), then we should have no problem accepting the fact that one Godhead can consist of three Persons (each possessing Godhood). With this in mind, we should have no difficulty understanding Genesis 1:27 wherein God (Elohim) said, “Let us make man in our image . . . .” Hence, in our discussion of “the works of God in Creation and Redemption” we will not in every instance, in our usage of the word “God,” distinguish between the respective persons of the Godhead. Suffice it to say that all three Persons of the Godhead were intimately involved in the creation of the material universe, and in the redemption of lost sinners.

The Works Of God In Creation

The Bible appropriately and uniquely begins with these words, “In the beginning God created the heaven and the earth” (Gen. 1:1). Thus, the Bible begins with God. It does not begin with mere change. It does not begin with matter. It does not begin with nothing. It begins with God! However, it does not begin with the beginning of God, for God had no beginning. He is “from everlasting to everlasting” (Psa. 90:2). He is the eternal “I AM” (Exod. 3:14). So in “the beginning” God already was. Hence, “the beginning” of Genesis 1:1 is the beginning of the material universe, but before that “beginning” there was God! God is the first Cause that caused everything else. Acknowledge this sublime truth and everything else falls into place; deny it, and nothing makes sense, including our very existence. That which creates, of necessity, must come before the creation.

“God created (Heb. bara) the heaven and the earth.” Of the word bara (“created,” Gen. 1:1), we note these comments: “This verb is of profound theological significance, since it has only God as its subject. Only God can `create’ in the sense implied by bara. The verb expresses creation out of nothing, an idea seen clearly in passages having to do with creation on a cosmic scale” (Nelson’s Expository Dictionary of the Old Testament, p. 84). It is significant that the first verb in the Bible is bara (“created”), which means to bring something out of nothing! Thus, is it any wonder that the first four words in the Bible are “in the beginning God”? Only God could be the subject of Genesis 1:1!

“And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters, And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. And God called the light Day, and the darkness He called Night. And the evening and the morning were the first day” (Gen. 1:2-5). Thus, in words so few, yet so profound, the events which occurred on “the first day” of the creation week are told. In a deliberate effort to avoid profuseness, we simply call attention to the organizing work of the Spirit of God to deal with that which was “without form, and void,” to the creation of light, and the dividing of the light from the darkness – all in immediate response to what “God said.”

And in similar matter-of-fact language the events which occurred on the other days of the creation week are succinctly related. Hence, on the “second day” God “made the firmament,” the expanse, or the space above the earth which we call the sky, and which probably contains the first and second heavens (cf. 2 Cor. 12:2). On the “third day,” God gathered the waters “together unto one place,” caused the dry land to appear, brought forth plant life, and established His decree that everything would bear fruit “after his kind” (Gen. 1:9-13). On the “fourth day,” God decreed that there be “lights in the firmament of the heaven to divide the day from the night,” that they would “be for signs, and for seasons, and for days, and years,” and made “two great lights,” the greater light to “rule the day,” and the lesser to “rule the night.” He also made the stars (Gen. 1:14-19). On the “fifth day” God brought forth fish life and fowl life, and decreed that each should bring forth “after his kind” (Gen. 1:20-23). On the “sixth day,” God created animal life, and “every thing that creepeth upon the earth,” and He created man in His own “image” (Gen. 2:2). God did not rest because He was tired. “. . . the Creator of the ends of the earth fainteth not, neither is weary. . .” (Isa. 40:28). God “rested” in that He ceased creating. However, the fact that He ceased creating does not mean that He withdrew Himself from the creation, never to show further concern. Even now God upholds “all things by the word of his power” (Heb. 1:3), “ruleth in the kingdoms of men” (Dan. 4:25), and “giveth to all life, and breath, and all things” (Acts 17:25).

Yes, the works of God are clearly depicted in the creation. In Genesis 1 the words “God created” occur five times (vv. 1, 21, 27). The words “God called” appear four times (w. 5,8,10). The expression “God made” appears five times (vv. 7, 16, 25, 31). The words “God said” occur nine times (w. 3,6,9,11,14,20,24,26,29). Other verbs of action also appear in Genesis 1. But the greatest emphasis is on what “God said” or on the power of His word. In the words of Psalms 33:9, “He spake, and it was done; he commanded, and it stood fast.” With regards to the material universe God’s word was irresistible. In fact, man alone has the power to resist (Rom. 13:1,2), and to neglect the word of God (Heb. 2:1-4). However, man does not have the power to resist the dire consequences of his actions!

With no desire to yield to bumper-sticker triteness, I must say “God is a good God!” He created a big, beautiful universe. He framed the world with order, elegance, and variety. He established the mineral, vegetable, and animal kingdoms. He provides for man’s every material need. The crowning work of His creation was the creation of man in His Own image. And man is “fearfully and wonderfully made” (Psa. 139:14), having been made a “little lower than the angels . . .crowned . . . with glory and honor,” and made “to have dominion over the work” of God’s hands (Psa. 8:5,6). And God created woman as man’s perfect counterpart (Gen. 2:21-24), and made it possible for husband and wife, in harmonious marital bliss, to be “heirs together of the grace of life” (1 Pet. 3:7). Is it any wonder that the Psalmist exclaimed, saying, “O Lord our Lord, how excellent is thy name in all the earth!” (Psa. 8:1,9).

The Works Of God In Redemption

With regards to the material universe, the works of God are “great,” “manifold,” “marvelous” and “holy” (Psa. 92:5; 104:24; 139:14; 145:17). However, the Bible is not primarily a record of God’s work in creation; rather it is a profound and glorious treatise on the works of God in redemption. And these works are even greater, for they illustrate how great is God’s love, how sinful sin is, and the awesome extent to which Divinity was willing to go in order to redeem fallen humanity.

How wonderful it would have been had inspiration’s beautiful picture in the first two chapters of Genesis remained unblemished by the ugliness of sin! But, alas! such was not to be. In Genesis 3 Satan, the deceiver, the “father” of lies (Jn. 8:44), our “adversary” (1 Pet. 5:8), appeared, lied, and tempted Eve through “the lust of the flesh, the lust of the eyes, and the pride of life” (1 Jn. 2:16; Gen. 3:3-6). Eve, and then Adam, ate of the tree of which God had said, “Thou shalt not eat” (cf. Gen. 2:17). With God’s law having been transgressed, sin entered the world (1 Jn. 3:4; Rom. 5:12), and in its wake came all the woes, disappointments, and miseries which have befallen man, including death, both physical and spiritual. And to think, “fools” still “mock at sin” (Prov. 14:9)! But they won’t be in hell one minute until they learn how unfunny sin really is!

But wait! All is not lost. God, even before driving our first parents from the garden, promised a redeemer, the “seed” of the woman who would “bruise” the serpent’s head, and make human redemption possible (Gen. 3:15; cf. Gal. 4:4; Heb. 2:14).

Time passed, until ultimately man became so wicked that “it repented the Lord that he had made man on the earth,” so God said, “I will destroy man whom I have created from the earth” (Gen. 6:5-7). However, thanks be to God, there are always a few who refuse to run with the herd and who choose to walk with God. Noah was such a man, and to him God gave directions concerning how to be saved from the ravages of the flood. When the flood waters receded there were eight souls left remaining on earth, plus the remnant of the animals which had also been taken on the ark. So “God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth” (Gen. 9:1). Hence, we soon begin to read of “the generations of the sons of Noah, Shem, Ham, and Japheth,” and of those born unto them after the flood (Gen. 10:1). Everyone on earth descended from Noah through these three sons. From Shem descended Terah, the father of Abraham (Gen. 11:11-32). To Abraham, God said, “I will make of thee a great nation” and “in thee shall all families of the earth be blessed.” God also promised the land of Canaan to his seed (Gen. 12:1-7), a promise that was fulfilled completely (Josh. 23:43-45). Abraham fathered Isaac, who fathered Jacob, whose name was changed to “Israel” (Gen. 32:28), and from whom came the nation of Israel, a nation which in time truly became “a great nation” (Gen. 12-Exod. 1; 1 Kings 10). To the Israelites God gave the law of Moses that it might serve as a schoolmaster or a tutor to bring them unto Christ (Ex. 20:1-7; Deut. 5:1-21; Neh. 9:13; Gal. 3:19-25).

Let us briefly review. In Eden, following the fall, God promised the “seed” that would bruise the serpent’s head. Years later God spoke of the blessing which would come through the seed of Abraham. He raised up a nation, and gave it a law by which to be guided “til the seed should come to whom the promise was made” (Gal. 3:19). 1500 years later the Spiritconceived, virgin-born Son of God, incarnate in human flesh, as a babe, was laid in a manger in Bethlehem (Matt. 1:21-23; Luke 2:1-7)! This blessed One descended from Abraham (Matt. 1:1-17), and was the particular “seed” of Abraham through Whom the spiritual promises would be fulfilled (Gal. 3:16-29). His entrance into the world was “in the fulness of time” (Gal. 4:4), and all that expression signifies.

Jesus was born “under the law” (Gal. 4:4; Luke 2:21-24), and He fulfilled the law (Matt. 5:17-18). By His perfect life the righteous demands of the law were fulfilled. By reason of His death, the law was blotted out and nailed to the cross (Col. 2:14), and He is now the mediator of the New Testament (Heb. 9:15-17).

But, specifically, why did God send His Son into the world? “Because He loved the world,” someone replies. And that is correct! (Jn. 3:16). But, more specifically, why was it necessary for Jesus to enter this world of sorrow and woe?” So that He might die for our sins,” another answers. And that, too, is correct (Isa. 53:6,12; Matt. 26:28).

Now we are getting to the heart of the gospel, as well as to the “divine dilemma” with regards to human redemption. “All have sinned. . .” (Rom. 6:23), and “the wages of sin is death” (Rom. 6:23). Being a just God, God could not wink at sin. but being a merciful God, God longed to save sinners. However, God “cannot deny himself” (2 Tim. 2:13), which means that His extension of mercy would have to be offered in a manner in keeping with His own nature. In brief, the “divine dilemma” (as I call it, for want of a better expression) involved the matter of God being “just” while at the same time being a “justifier.” Unless the demands of justice were met there is no way that God could justify the sinner and at the same time be true to Himself. But what was sufficient to meet the demands of justice, and make human redemption possible? “Nothing but the blood of Jesus!” (cf. Rom. 3:23-26; Eph. 1:7; Col. 1:20; Heb. 9:22; Matt. 20:28).

Of course, more is involved than the mere shedding of Christ’s blood (as if there were anything “mere” about death by crucifixion!). It was through His death, burial, and resurrection that the gospel became a reality (1 Cor. 15:1-4). His blood purchased the church (Acts 20:28), and were it not for His death there would be no new covenant (Heb. 9:1517). Hence, those who are saved by the blood of Christ are those who contact the blood in gospel obedience (Rom. 6:1-18), are added to the blood-bought church (Acts 2:47; 20:28), which is the “one body” wherein is reconciliation (Eph. 2:16), and who then enjoy the continued cleansing effects of His blood by walking “in the light” (1 Jn. 1:7).

All of this is in keeping with that “mystery” which had been in the mind of God from “the foundation of the world,” which included the Gentiles being fellow heirs and of the same body, and which was ultimately brought to fruition and “revealed unto his holy apostles and prophets by the Spirit” (Eph. 1:4; 3:3-6). Hence, when God first mentioned the “seed” of woman He had human redemption in mind. The same was true when He announced the blessings that would come through the “seed” of Abraham, when He gave the law to Israel, and when “the King of the Jews” was born in Bethlehem of Judea. And this is what was in the mind of Christ when He allowed Himself to be nailed to a wooden cross. Being the Son of God, and being the One by Whom God “made the worlds” (Heb. 1:2), Jesus had the power to strike all His enemies dead and remove Himself from the cross. But His death reflected the abundance of love – not the absence of power. So “for the joy that was set before him” Jesus endured the cross (Heb. 12:2), and that “joy” was in His anticipation of saved souls His death would make possible.

What infinite wisdom! What amazing grace! What abounding love! All other stories pale into insignificance when compared to the story of the works of God in human redemption. No wonder Paul determined “not to know anything. . . save Jesus Christ and him crucified” (1 Cor. 2:2), and all that verse signifies! No wonder he refused to “glory, save in the cross of our Lord Jesus Christ. . . ” (Gal. 6:14)! But the best is yet to be! Only in heaven itself, when the eternal conflict has ended, and the redeemed are gathered to glory, will the full extent of the marvelous works of God be realized. Indeed, “Won’t it be wonderful there!” Let us therefore “cast off the works of darkness,” unsheathe our spiritual swords, rise to the challenge before us, “fight the good fight of faith,” and “be thou faithful unto death,” so that God may be glorified, we will be saved, and others whom we influence may be among the eternally grateful and infinitely happy beneficiaries of the redemptive works of God!

Guardian of Truth XXIX: 2, pp. 45-47, 52
January 17, 1985