To accuse Christian people in this nation of butchering fellow Christians (literally) may at first appear as an extremely harsh and undeserved accusation. But is it? What is the difference between men who murder and murders committed with funds donated by Christians?

The world of reality is not always pleasant. If you have been seeing a self-righteous person in your Sunday morning, go-to-church mirror, better take another look,

"A tribesman - Mr. Philip Humane, aged 30 had his ears cut off," says William Dunham, of "Review of the News," as he quotes from the "London Times."

"After trying to cut off his nose the gang made him eat his ears. The guerrillas then made his wife fetch an axe and the man who had hacked off Mr. Humane's ears then used the axe to hack off Mr. Humane's fingers and toes. He had not lost consciousness during the attack and when he asked for mercy they told him they wanted him to suffer."

This is the second case of enforced Cannibalism in the border area. Last December a tribesman had his nose, ears, lips and chin hacked off and his wife was forced to eat them." ("Review of the News," 30th Aug., 1978).

This nauseating and revolting scene is the authentic, undistorted and unimagined horror of what spiritually corrupt religious, impostors (mainly at top level) have engineered through the courtesy of two generations of complacent church goers. [2]

The incident took place in north-east Rhodesia. The terrorists are financed through the WCC Programme to Combat Racism.

The WCC states, "We don't even try to have any control over how the money is spent."

"This controversial world political mechanism of hypocritical bigotry and able-tongued guile is the harlot sister of the British Council of Churches."

"The National Educaton," Dec., 1978


Ara Coeli, Armagh BT61 7QP.

13th February, 1979.

Dear Dr. Paisley,

Thank you for your letter which I received on Saturday 10th instant. I note, regretfully, that you say it would be impossible for you to engage in dialogue with me.

The type of public debate or disputation on television which you suggest would, in my view, be utterly divisive in its effects on the community. In the present improving relationships across religious barriers in Northern Ireland it would be a turning back of the clock, and against the background of so much sectarian violence in recent years it could be positively dangerous. You may not agree with this assessment of the position - and that is of course your right. But my own assessment of it precludes me from taking part in any programme which would run the slightest risk of deepening still further the divisions which unfortunately separate Christians in this country.

One phrase in your letter was of particular interest to me - "Bible Protestantism and Romanism cannot be reconciled." As a student of Armagh history I would be glad to know when and where my predecessor made this statement.

I am grateful for the trouble you took in writing to me and remain,



"Popery, in the ordinary state of its profession, combines the form of godliness with a total denial of its power. A heap of unmeaning ceremonies, adapted to fascinate the imagination, and engage the senses; implicit faith in human authority, combined with an utter neglect of divine teaching; ignorance the most profound, joined to dogmatism the most presumptuous; a vigilant exclusion of Biblical knowledge, together with a total extinction of free inquiry present the spectacle of religion lying in state, surrounded with all the silent pomp of death. The very absurdities of such a religion render it less unacceptable to men whose decided hostility to truth inclines them to view with complacency whatever obscures its beauty, or impedes its operation. Of all the corruptions of Christianity which have prevailed to any considerable extent, Popery presents the most numerous points of contrast to the simple doctrines of the Gospel; and just in proportion as it gains ground, the religion of Christ must decline. On these accounts, though we are far from supposing that Popery, were it triumphant, would allow toleration to any denomination of Protestants, we have the utmost confidence, that the professors of evangelical piety would be its first victims. The party most opposed to them look to papists as their natural ally, on whose assistance, in the suppression of what they are pleased to denominate fanaticism and enthusiasm, they may always depend: they may, therefore, without presumption, promise themselves the distinction conferred on Ulysses, - that of being last devoured. From a settled persuasion that Popery still is what it always was, a detestable system of impiety, cruelty, and imposture, fabricated by the father of lies, we feel thankful at witnessing any judicious attempt to expose its enormities and retard its progress."



Herbert Spencer, the High Priest of materialism, thus defines Evolution:- "Evolution is an integration of matter and a concomitant dissipation of motion, during which the matter passes from an indefinite, incoherent homogeneity to a definite homogeneity, and during which the retained motion under goes a parallel transformation." Lucid and exhaustive! "Classified Gems of Thought." [4]


Could I put it this way? What has caused this strange condition? If the promises of God are true and His gifts and callings are unrepented of by Him, how are these astounding facts to be explained and justified? Are they consistent with the divine character? Can they be shown to be in accordance with the divine declaration? Do they accomplish the divine purposes? Is the course which Christ pursued, and is His present position capable of reconciling with the Old Testament prophesies? We must ask that question. And Matthew's Gospel is written to give us the answer to that question. We need divine wisdom. The great chapter on divine wisdom is I Corinthians chapter one. When we turn to I Corinthians we get the key to the whole secret of Gospel interpretation. You can never understand the Gospels except you understand this chapter where you will find at verse 30 the contents of the four Gospels.

You say, "I do not understand you, preacher. How did Paul in I Corinthians give us the contents of the four Gospels?" Well, if you look at verse 30, it says, "But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption." Four things, He is made unto us! The four Gospels, the contents of Matthew's Gospel is Christ the wisdom of God. The contents of Mark's Gospel is Christ the righteousness of God. The contents of Luke's Gospel is Christ the sanctification of God. The contents of John's Gospel is Christ the redemption of God. So we have the four themes there. He is made unto us four things, and God has given us four books so that we might understand how Jesus is made unto us these four things. In Matthew He is made unto us wisdom.

When you read the Gospels you will find something. You will find that in Luke's Gospel Jesus speaks in conversation. You look carefully at Luke's Gospel. You will find all the discourses of the Lord in Luke's Gospel are conversations. It starts off with our Lord at the age of 12 and He is sitting in the Temple and He is having a conversation. "He is hearing and He is answering their questions." Christ in conversation. And if you go on through the whole Book of Luke you will find that all the discourses of Christ are in the form of conversation.

When you turn to John's Gospel you find there is a difference. All of John's Gospel is filled with dialogues. Christ and one person speaking together. John one - The dialogue between Christ and Nathaniel. John two - The dialogue between Christ and Mary. John three The dialogue between Christ and Nicodemus. John four - The dialogue between Christ and the woman at the well. John five - The dialogue between Christ and the man at the pool of Bethesda. They are all dialogues. Go right through the whole book of John and you will find that John deals with dialogues.

Luke deals with conversation. But when we come to Matthew there is no conversation, and there is no dialogue because the King is speaking. And when the King speaks He does not hold conversations, He makes a proclamation. He does not have dialogue. It is a monologue. It is a Divine Declaration. [5]


The report that the Reformed Ecumenical Synod was among the agencies joining in a World Council consultation on church unity now raises a most serious question.

The use of the word ecumenical in their name is now tied in with the World Council's use of ecumenical in the public mind. The fact that Mr. Paul G. Schrotenboer, who has been soft on Communism participating in this W.C.C. endeavour along with the representatives of the Russian Orthodox Church and all other World Council groups must be known by the Bible-believing Christians. An effort has been made to give the Reformed Ecumenical Synod a separate status. The four churches in the United States involved are:

Associate Reformed Presbyterian Church,
Christian Reformed Church,
Orthodox Presbyterian Church,
Reformed Presbyterian Church of North America (Covenanter).



Church of Central Africa Presbyterian - Synod of Nkhoma (C.C.A.P.), Malawi
The Benue Church of Christ in the Sudan (E.K.A.S.), Nigeria
The Church of Christ in the Sudan Among the Tiv (N.K.S.T.), Nigeria
African Reformed Church of Rhodesia.
Salisbury Synod, Church of Central Africa, Presbyterian (C.C.A.P.), Rhodesia
Church of England in South Africa
Dutch Reformed Church in Africa (Bantu), South Africa
Dutch Reformed Church in South Africa (N.G.K)
Dutch Reformed Mission Church in South Africa (Coloured)
Indian Reformed Church of South Africa
Reformed Church in South Africa (G.K.)
Reformed @Church in Zambia


Dutch Reformed Church in Ceylon
The Reformed Church in Japan
Presbyterian Church of Korea (Hapdong)
Presbyterian Church in Korea (Kosin)


The Independent Reformed Evangelical Church of France
Evangelical Presbyterian Church of Northern Ireland
Reformed Presbyterian Church of Ireland
Christian Reformed Churches in the Netherlands
Reformed Churches in the Netherlands
Free Church of Scotland
Reformed Presbyterian Church of Scotland


Independent Presbyterian Church of Mexico


Associate Reformed Presbyterian Church
Christian Reformed Church
Orthodox Presbyterian Church
Reformed Presbyterian Church of North America (Covenanter)


Reformed Church of Argentina
Reformed Church in Brazil


Presbyterian Church of Eastern Australia
Reformed Churches of Australia
Indonesian Christian Churches in Central Java (G.K.I.)
The Church of Toradja Mamasa
The Javanese Christian Churches (G.K.D.)
The Christian Church of Sumba
The Reformed Churches of New Zealand [6]


One of the most important and far-reaching reports presented to the Central Committee of the World Council of Churches in Kingston, Jamaica, was a "Report of a Consultation between the WORLD COUNCIL of CHURCHES and the WORLD CONFESSIONAL FAMILIES on their Relationships." The World Confessional Families consist of the different denominational world groups like the Baptist World Alliance and groups of that nature which are on a sub-level to the World Council of Churches but which consider themselves to be ecumenical and most of their denomination are a part of the World Council of Churches.

A meeting of these various World Confessional Families was held in Le Cenacle, Geneva, Switzerland; 23-25 October, 1978. In their report to the World Council, their first section was "The Unity of the Church, Response to the Present Stage of the Search for Unity." Section II is "Tasks in the Way of Unity Before Us," and these are outlined. The third section is "Relations with Union Negotiations United Churches and Councils." Then, large subdivision "B": Common Witness and Collaboration." This is subdivided into "Present and Future Challenges," "Collaboration," and the conclusion has to do with what they call the "Next Steps."

Listed below are the names of all the participating groups.

Co-Chairmen: Bishop John Howe and Dr. T. B. Simatupang.



1. The Rev. David Chaplin, Principal Assistant, Anglican Consultative Council, 32 Eccleston Stret, London SWLW 9PY, England.

2. Bishop John Howe, Secretary General, Anglican Consultative Council, 32 Eccleston St., London SWLW 9PY, England.

3. Bishop Misaeri Kauma, P.O. Box 14297, Kampala, Uganda.

4. The Rev. Dr, Peter Leung, United Society for the Propagation of the Gospel, 254 Bromley Road, Shortlands, Bromley, Kent, England.


5. Dr. Gerhard Claas, The European Baptist Federation, Postfach 61 03 40, 2000 Hamburg 61 (Schnelsen), FRG.

6. Dr. Rudolf Thant, Am Domplatz, 5305 Alfter b/Bonn, FRG.

7. Prof. Gunter Wagner, Baptist Theological Seminary, 8803 Ruschlikon, Switzerland.


8. Dr. Paul A. Crow, Jr., President, Council of Christian Unity of the Christian Church (disciples of Christ), P.O. Box 1986, Indianapolis, In. 46206, U.S.A.

9. The Rev. Stephen Cranford, World Council of Churches, 150 Route de Ferney, 1211 Geneva 20, Switzerland.


10. Ms. Ingeborg Bergstrom, Associate Secretary, Friends World Committee for Consultation Drayton House, 30 Gordon Street, London WC1H OAX, England. [7]

11. Mr. Philip L. Martin, Quaker International Affairs Representalive, 29 Rue Pastalozzi, 1202 Geneva, Switzerland.


12. Mr. Wonno Bleij, President, Evang. Lutheran Church in the Netherlands, Charlotte van Montpensierlaan 12, 1134 Amstelveen, Netherlandse.

13. Dr. Daniel F. Martensen, Lutheran World Federation, 150 Route de Ferney, 1211 Geneva 20, Switzerland.

15. Dr. Harding Meyer, Centre d'Etudes Oecumeniques, 8 l Rue Gustave Klotz, F-67000, Strasbourg, France.

16. Dr. Bruno Muetzelfeldt, Lutheran World Federation, 150 Route de Ferney, 1211 Geneva 20, Switzerland.

17. Dr. Eugene Ries, Lutheran World Federation, 150 Route de Ferney, 1211 Geneva 20, Switzerland.


18. Mr. Carl F. Bruesewitz, Mennonite World Conference, Van Zijdreef 57, GW. Bunnik, Netherlands.


19. Protopresbyter Vitaly Borovoy, Representative of the Patriarchate of Moscow, 150 Route de Ferney, 1211 Geneva 20, Switzerland.


20. Mr. Paul G. Schrotenboer, General Secretary, Reformed Ecumenical Synod, 1677 Gentian Drive, S.E., Grand Rapids, Michigan 49508, IT.S.A.


21. Metropolitan Emilianios Timiadis, Representative of the Ecumenical Patriarchate, 150 Route de Ferney, 1211 Geneva 20, Switzerland.


22. The Rev. Pierre Duprey, Secretariat for Promoting Christian Unity, Via dell'Erba 1, Vatican City, Rome, Italy.

23. Mgr. Basil Meeking, Secretariat for Promoting Christian Unity, Via dell'Erba 1, Vatican City, Rome, Italy.


24. Dr. B. B. Beach, Northern Europe-West African Division of 7th-Day Adventists, 119 St. Peter's Street, St. Albans, AL1 3EY, Herts, England.

25. Mr M. A, Bediako, President, Central Ghana Conference of 7th-Day Adventists, P.O. Box 480, Kumasi, Ghana, West Africa.

26. Mr. Jan Paulsen, Principal, Newbold College, Binfield, Bracknell, Berks, England.

27. Mr. W. R. L. Scragg, President, Northern Europe-West Africa Division of 7th-Day Adventists, 119 St. Peter's Street, St, Albans, AL1 3EY, Herts, England. REFORMED


28. Professor Martin H. Cressey, 1 Westminster College Bounds, Lady Margaret Road, Cambridge CB3 OEJ, England.

29. Rev. Dr. Edmond Perret, General Secretary, World Alliance of Reformed Churches, 150 Route de Ferney, 1211 Geneva 20, Switzer:and.

30. The Rev. Richmond Smith, World Alliance of Reformed Churches, 150 Route de Ferney, 1211 Geneva 20, Switzerland.

31. Bishop Dr. Karoly Toth, Raday utca 28, 11-1092 Budapest IX, Hungary.


32. Dr. Allan W. Lee, General Secretary, World Convention of Churches of Christ, 3603 Lemmon Avenue, Dallas, Texas 75219, U.S.A.


33. Bishop William R. Cannon, 159 Forest Avenue, NE., Room 209, Atlanta, Georgia 30308, U. S. A.

34. Mr. Joe Hale, General Secretary, World Methodist Council, P.O,. Box 518, Lake Junaluska, N.C. 28745, U.S.A.

35. Mr. Frank Northam, World Methodist Council, 150 Route de Ferney, 1211 Geneva 20, Switzerland.


36. The Most Rev. N, D. Anando Rao Samuel, C.S.1, Synod Office, Cathedral, Madras-600007, South India.

37. H. E. Metropolitan Parthenios Aris Coinidis, c/o Sarolidis, Kerneadou Street 37, Athens 140, Greece.

38. The Rev. David M. Gill, World Council of Churches, 150 Route de Ferney, 1211 Geneva 20, Switzerland.

39. Dr. Betty C. Graham, 33 Steele Valley Road, Thornhill, Ontario, Canada L3T IM4.

40. The Rev. Hans Otto Hahn, Das Diakonische Werk, P.O. Box 476, Stuttgart 1, FRG.

41. The Rev. Dr. R. J. Marshall, Lutheran Church in America, 231 Madison Avenue, New York, N.Y. 10016. [8]

42. Ms. Mercy Amba Oduyoye, Daystar House, P.O. Box 1261, Abadan, Nigeria.

43. The Rev. Dr. Philip Potter, General Secretary, World Council of Churches, 150 Route de Ferney, 1211 Geneva 20, Switzerland.

44. Dr. T. B. Simatupang, Jalan Diponegoro 55, Jahaxta-Pusat, Indonesia.

45. Dr. Lukas Vischer, World Council of Churches, 150 Route de Ferney, 1211 Geneva 20, Switzerland.

46. Ms. Silvia Nyffenegger, World Council of Churches, 150 Route de Ferney, 1211 Geneva 20, Switzerland.

That these various denominational or confessional families were seeking to promote unity of the churches toward the final, great, one-world church has been known for some time, and there has been little question about their purpose and goal. What is of the greatest significance in this report is that listed as group No. 20 is the Reformed Ecumenical Synod, represented by Paul G. Schrotenboer, general secretary, 1677 Gentian Drive, S.E., Grand Rapids, Michigan. [9]


If a man, in the present generation, happens to call things by their true name, he is nearly certain of being stigmatised as wanting in Christian charity, and as being devoid of a Christian spirit. If this accusation - the never-failing resource of parties who feel that their cause is utterly defenceless, although they are not honest enough to acknowledge it - were really well grounded, it would be a most serious matter; and hence we should be extremely careful to avoid coming within its reach. In all these things, let us keep the example of Christ and His apostles before our eyes. If we imitate them we are surely not chargeable with the want of Christian spirit. I am quite certain, however, that the great body of faultfinders on this point would not be satisfied with Christ Himself. Some of them are so extremely devout that they can far surpass the example of Him whom they presume to call their Lord and Master! Let us just turn to a few passages of Scripture to see if their objections are not eminently applicable to the apostles and to the Lord Jesus Christ Himself.

"One of themselves," observes Paul, "even a prophet of their own, said, The Cretians are always liars, evil beasts, slow bellies. This witness is true. Wherefore rebuke them sharply." "Behold," says John, "I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie." "Peter said, Thanias, why hath Satan filled thine heart to lie to the Holy Ghost? . . . Thou hast not lied unto men, but unto God." Take care, Paul, Peter, and John, says the sensitive critic of the 19th century. You surely must have forgotten your inspiration, otherwise you would not have spoken so harshly. Language such as you have used might have passed in barbarous ages, but it is not suitable for more refined generations. You should not even have hinted that any person was a liar. It is not consistent with the exhibition of a Christian spirit to "rebuke them sharply." You ought to be more modest and refined. In place of stating honestly that a lie was a lie, you ought to have said it was a mere unintentional misapprehension of the correct state of the case. This sort of honest speaking won't do. It is highly offensive to ears polite, and is utterly inconsistent with that Christian spirit which throws the cloak of charity over all sorts of vice, and treats the most hypocritical wretch as an upright, honest, honourable, and truly Christian man.

"Jesus said unto them, Ye are of your father the devil, and the lusts of your father will ye do, . . . When he speaketh a lie, he speaketh of his own, for he is a liar, and the father of it . . . The Lord then answered him, and said, Thou hypocr',te . . . O ye hypocrites! ye can discern the face of the sky . . . Why tempt ye me, ye hypocrites? . . . Woe unto you, scribes and Pharisees, [10] hypocrites! for ye devour widows' houses, and for a pretence make long prayers; therefore ye shall receive the greater damnation . . . Ye fools and blind! . . . Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's' bones, and of all uncleanness, . . . full of hypocrisy and iniquity . . . Ye serpents, ye generation of vipers!" As Jesus never said-"Ye darling hypocrites; ye beloved liars; ye well-meaning Pharisees; ye glorious serpents, ye dearly beloved generation of vipers," neither should we.

Will the parties I have been referring to venture to apply their comments to those quotations? Will they blasphemously accuse Christ of being wanting in a Christian spirit? To be consistent, they are compelled to do this, however horrible the thought! Whether, then, is it more in accordance with a Christian spirit, to do as Christ did, and honestly, fairly, and fully, expose, in plain terms, the folly of the fool, the lies of the liar, and the hypocrisy of the hypocrite, or to adopt the language of that spurious charity and mawkish sentimentalism which is becoming so fashionable in the present day? For my part, let the objectors say what they may, I prefer the upright, honest, and noble course which has been sanctioned by the conduct of our Great Exemplar, to the plan which is adopted by the oily, sweet, and time-serving class, who put forth their opinions in a half-believing, half-doubting style, - who throw the shield of their protection over the unprincipled - and who are always ready to pronounce that the bold assertion of truth is the height of arrogance and presumption. Those who would treat the lying hypocrisy, the young man in the Gospel, and the completely obedient disciple, on the very some principle, are totally ignorant of the real nature of a truly Christian spirit.


In the summer we enjoy the rays of the sunlight speaking to us of God's presence - warmth, His fellowship the green of nature, His Spirit - running of water in rivers, His witness through us - and the song of the birds, harmony with the Lord.

In the Autumn comes colder weather, doubt shorter days, broken fellowship - leaves fall from the trees, breakdown of witness - rain, adversity - cloudy skies, loneliness.

Then comes the winter - the dark days, absence of fellowship - season of rain, real adversity - brown nature, spiritual deadness - snow, fellowship that used to be - cold, hardship.

Spring is the answer to our spirit's longing. God answers with His Spirit. Birds sing. God's precious promises fall on our ears - days become brighter, God's presence - longer, fellowship nature blooms in green promise, righteousness - sun shines again, holiness in the warmth of our testimony.



The following article appeared in Mr. Spurgeon's paper "The Sword and Trowel" over 90 years ago. As a result Mr. Spurgeon left the Baptist Union of Gt. Britain and Ireland. The censure motion against him STILL remains on the Minutes of that Union. Attempts to have it removed have been defeated. The hypocrisy of the Union is self evident. They have a bust of the preacher at Baptist Union House but a vilification of him officially on their records. They build the tomb of the prophet although their fathers helped to kill him. In the article it can be seen that Mr. Spurgeon was truly a prophet of God.

No lover of the gospel can conceal from himself the fact that the days are evil. We are willing to make a large discount from our apprehensions on the score if natural timidity, the caution of age, and the weakness produced by pain; but yet our solemn conviction is that things are much worse in many churches than they seem to be, and are rapidly tending downward. Read those newspapers which represent the Broad School of Dissent, and ask yourself, How much farther could they go? What doctrine remains to be abandoned? What other truth to be the object of contempt? A new religion has been initiated which is no more Christianity than chalk is cheese; and this religion, being destitute of moral honesty, palms itself off as the old faith with, slight improvements, and on this plea usurps pulpits which were erected for gospel preaching. The Atonement is scouted, the inspiration of Scripture is derided, the Holy Spirit is degraded into an influence, the punishment of sin is turned into fiction, and the resurrection into a myth and yet these enemies of our faith expect us to call them brethren, and maintain a confederacy with them!


At the back of doctrinal falsehood comes a natural decline of spiritual life, evidenced by a taste for questionable amusements, and a weariness of devotional meetings. At a certain meeting of ministers and church officers, one after another doubted the value of prayer meetings; all confessed that they had a very small attendance, and several acknowledged without the slightest compunction that they had quite given them up. What means this? Are churches in a right condition when they have only one meeting for prayer in a week, and that a mere skeleton? Churches which have prayer meetings several times on the Lord's Day, and very frequently during the week, yet feel their need for more prayer; but what can be said of those who very seldom Practise united supplication? Are there few conversions? Do the congregations dwindle? Who wonders that this is the case when the spirit of prayer has departed?

To be continued


We are turning again to the intriguing Gospels that make the foundation of the New Testament. We have been looking carefully at these four Gospels. We have noticed that Christ was made unto us wisdom, righteousness, sanctification and redemption, and that Matthew is the Book of wisdom, Mark is the Book of righteousness; Luke is the Book of sanctification and John is the Book of redemption.

I want to continue with you our meditation upon Matthew's Gospel. Turn to the first chapter, because there are three things that you need to remember about Matthew's Gospel. It is an international Gospel with national tones. We previously discovered the Jewish emphasis on this particular Gospel; that does not mean that it was written for the Jews. It means that it was written with a special emphasis on the Jewish significance with our Lord's coming to this earth, and the future of the Jewish nation is seen in relationship with the first Advent and second Advent of the Lord Jesus.

Secondly, Matthew's Gospel is an international Gospel with Royal tones. It is a Kingly Gospel. It does not mean it was written for kings: it means it was written about the KING, THE KING OF KINGS, AND LORD OF LORDS. And it is that aspect of the Gospel we want to look at.

Could I just say, thirdly, and you can turn this over in your heart, the third aspect of the Gospel is this, it is an international Gospel with the tones of rejection. Because there is a tragedy in this Gospel, the tragedy of the rejection of Christ.

Let us open at the first chapter of Matthew's Gospel and you find the emphasis on the Royalty - the Kingly significance of this Gospel. Look at verse one, "The Book of the generation of Jesus Christ, the son of David." Mark those words "the son of David." You say, "Why?" Because when you read down the genealogy, you find that David is the only man in the genealogy that has a title. Look with me at verse six, "And Jesse begat David the king." So this Gospel is really saying, "Jesus Christ the son of David the king." Of course the Gospel is an unveiling of the Kingly office of our Blessed Lord and Saviour Jesus Christ.

Of course, when we are studying the Word of God we have got to distinguish by those things that are really the same, but yet there are different aspects of the same thing.

For instance, if you make a careful study of the New Testament you will find, I think, at least seven titles to the Gospel. Turn over to Romans, chapter one, and you will find in verse one that the Gospel is called the Gospel of God." That deals with the commencement of the Gospel - "The Gospel of God." That is a wonderful subject, "The Gospel of God." Then you come clown a little farther in that chapter and you will find in verse nine (Mark this) [14] "The Gospel of His Son" (There are three titles, as we saw in our last meditation, in Romans chapter one). That is the centrality of the Gospel, Christ is the centre of the Gospel. What Christ? "The Gospel of His Son."

Then we come to verse sixteen you will find, "For I am not ashamed of the Gospel of Christ." That is, the contents of the Gospel. Because "Christ" is the word "anointed." Jesus Christ executed, in the Gospel, three offices for and on behalf of His people. He is the Anointed Prophet, the Anointed Priest and the Anointed King. So there are three titles and they are not three Gospels - they are all the one Gospel, they are different aspects. Of course the Gospel is called by other names as well.

Let us turn over to the Gospel of Matthew, and you will find that there is another title given in that Gospel. It is Matthew chapter four and verse twenty-three. You will find here another title given to the Gospel, "And Jesus went about all Galilee, teaching in their synagogues, and preaching the Gospel of the kingdom."

I once heard a preacher, and he said the Gospel of the kingdom was a Gospel of pure works, and he said that men could be saved by works. I was amazed, and I said "That could not be right." Then he said, "Of course Paul preached the Gospel of the kingdom. "Well, I was almost carried away with that. That is ultra-dispensationalism. So I had a long study, and I discovered that Paul did preach the Gospel of the kingdom because it is the same Gospel with a different emphasis and aspect. Turn over to the Book of the Acts. (This, of course, is very important that we should have our basic foundation principles right.) Acts, chapter twenty, and Paul is saying good-bye to the Ephesian Church; and he is telling the Ephesian Church what he preached. What did he preach? Look at verse twenty-one of Acts chapter twenty, "Testifying both to the Jews, and also to the Greeks, repentance towards God, and faith toward our Lord Jesus Christ." Verse twenty-four, "to testify the gospel of the grace of God." He preached repentance. He preached faith. He preached the gospel of the grace of God. Verse twenty-five, "And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God." Mark that very carefully. He preached the kingdom of God. He was preaching the Gospel of the kingdom which is none other than the Gospel of grace with a different aspect and emphasis.

Turn to the last chapter of Acts, verses thirty and thirty-one, "And Paul dwelt two whole years in his own hired house, and received all that came in unto him. Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him."

So the Gospel of the kingdom is Just the Gospel of God's grace, the Gospel of His Son; the Gospel of God with a different emphasis, emphasizing the fact, "Except a man be born again, he cannot see (What?) the kingdom of God." So we have discovered that the Gospel is the Gospel of God. It is the Gospel of His Son. It is the Gospel of Christ. We have that other title in Acts, it is the Gospel of grace. Let us look, there are some more of them. If you turn over to II Corinthians, chapter four and verse four, you will find another of them there, "The glorious Gospel." I wonder why it is called the glorious Gospel? Because, thank God, it gives us a glorious hope. [15]

We believers have got a glorious hope. What is our glorious hope? Well, it is not the grave, thank God; it is the sky! Amen! The glorious hope. We are going to meet the Lord some day, and that is the hope of the believer. The glorious hope of the believer. So there is another title to the Gospel.

There are other titles, if you studied the Scriptures. Look at Revelation, chapter fourteen and six, "And I saw another angel (or messenger) fly in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, kindred, and tongue, and people." So the Gospel is an everlasting Gospel. It gives you everlasting life. So it is one Gospel with many aspects. We will have to spend some time at another date upon those aspects.

There are seven titles to the Gospel in the New Testament. It is a perfect Gospel. And Paul said, "If any man preach any other gospel," than what gospel? the Gospel of the grace of God. The glorious Gospel. The Gospel of His Son. The Gospel of Christ. The Gospel of the King. The everlasting Gospel. If any man preach any other, let him be accursed.

Let us come back then and look carefully at this particular subject of the Lord Jesus Christ as the KING. We got to chapter one, and we found He was the son of David the King. Let us come to chapter two and you will find He is the KING of a particular nation. We read in Zechariah, chapter twelve and verse ten, "And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace, and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his firstborn." Now, that day is not come yet, but it is coming. When you talk to Jewish people that are a thinking people, they are filled with a Messianic hope. There is born into their hearts a hope that Jesus is coming.

I was in a Jewish place of business some time ago, and I quoted that Scripture. The man was selling out his business to go back to the Holy Land, and he said, "Would you please write it out to me in the Hebrew?" So I went home and got my Hebrew Bible and I wrote out that Scripture, "What are these wounds in thine hands?" (Zechariah 13: 6). He said, "Mr. Paisley, we do not agree theologically, but you are looking for that wounded One to return, and I am looking for Him too." Is that not most interesting? There is a move even among the Jewish people, a looking for the Messiah. And, of course, they are going to see Him, and a nation shall be born in a day.

The apostle Paul, on the Damascus road be saw the Lord, and he said he was one born out of due time. (The word there is "an abortion.") He was born before the time, and he was born when he saw the Lord, so the Jewish people, when the Lord comes back, the whole nation is going to be born. The Bible clearly teaches in Romans, "God has not cast off His people." Thank God they are grafted in again "My people." (We must not get into deep waters here.)

Turn to chapter two, verse two, "Where is He that is born King of the Jews?" Now, mark that, He is the KING. The Son of David the King in chapter one. In chapter two He is the King of the Jews. You will notice His birthplace is Bethlehem. [16]

Every time you see the word "Beth" before a name, it means "house." So Bethlehem is "the house of bread." Who is He? He is the Bread of Life. He came down from Heaven.

Look at verse six and mark it, "And thou Bethlehem, in the land of Judah, art not among the princes of Judah: for out of thee shall come a Governor, that shall rule my people Israel." The birthplace of the King.

Go back to the Old Testament, and you read about Bethlehem in relation to David's life; and you will notice one thing about it, that there was a well of water at its gate. And David, one day, longed for a drink of the well at the gate; and three mighty men went down and blasted through the Philistine opposition and brought David a cup from the well at the gate. It was purchased by blood.

I tell you, we can only drink of the water from Bethlehem's gate purchased by the Blood of the Lamb. The Mighty Man, God's Man, the Man of God's right hand has got us to an entrance to drink at the well that is clear as crystal that flows before the Throne of God and of the Lamb.

Turn to chapter three of Matthew's Gospel and you will find that the forerunner of Jesus, John the Baptist, came preaching and this is what he said, "The kingdom of heaven is at hand." Now, you do not read that in the other Gospels. When he came preaching, in the other Gospels, he preached "Repentance." Turn over to Mark (it is very interesting to notice the emphasis that Matthew puts on the kingdom), chapter one and verse four, it says, "John did baptize in the wilderness, and preach (not the kingdom of heaven is at hand) the baptism of repentance for the remission of sins." It was the Gospel of the kingdom, but the emphasis was under, lined differently.

To be continued


The only eloquence that has value is the Artesian kind, springing up from deep and inexhaustible wells of conviction. If a speaker's mind is gripped by a sense of certainty, and his faith in the truth of his doctrines is held in the vice of absolute assurance, he has the immovable fulcrum; and if the truths thus certainly believed are such as strongly stir his feelings, he has also the lever. If he has any power of speech whatever, any culture and equipment, it is strange if he be not eloquent. "Out of the fulness of the heart the mouth speaketh." - From "For Further Consideration," by Edward Butler.