Betrayed, sold and humiliated Incarnation: John 1:1-18 The Covenant of Works and the

Joseph (Part 1) Page 8 Page 11 Christian Life (Part 1) Page 13

The Westminster Confession of Faith

and the Gospel (Page 4)

.75
£1
19
20
ER
INT
W

Philippians 1 v 9-11
 CONTENTS
The Evangelical Presbyterian is published quarterly by the
Presbytery of the Evangelical Presbyterian Church.

Website
For more information on the Evangelical Presbyterian Church,
including details of our various congregations, please visit our
denominational website at www.epcni.org.uk

Policy

03
The views expressed are those of the editor and contributors and
are understood to reflect generally the theological position of the
Evangelical Presbyterian Church, unless otherwise stated.
Unsigned articles are by the editor. First word
Articles
The editor is willing to accept articles for publication on the
understanding that the submission of an article does not guarantee
its publication. Contributors should recognise that all articles are
04
also liable to editing and alteration without consultation. The Westminster Confession of Faith
No material can be published unless the full name and postal
address of the contributor is supplied. The preferred method of and the Gospel
submission is electronically as a Word document.

Theme verses
Philippians 1:9-11
08
Editor
Betrayed, sold & humiliated.
Andy Hambleton Joseph (Part 1)
37a Largy Road,
Crumlin

BT29 4RN

Phone: 07828 726130

11
Email: andyhambleton99@gmail.com Incarnation: John 1:1-18
Sub Editors:
Marcus Hobson
Jeff Ballantine
13
Heather Watson The Covenant of Works
Book Reviews
and the Christian Life (Part 1)
Colin Campbell
Manager


The Evangelical Book Shop
15 College Square East
16
BELFAST From the churches
BT1 6DD

Phone 028 9032 0529
Email: info@evangelicalbookshop.co.uk
21
Website: www.evangelicalbookshop.co.uk Praise & Prayer

22
Subscriptions 2018
Collected: £7-00
By post inside the UK: £10-00
By post outside the UK: £22-00 Bookshop reviews
Enquiries to the Evangelical Book Shop

Finance
Anyone wishing to help the church’s work may send their gift to the
24
Finance Committee C/O: Best of the blogs
Rev J S Roger
16 Huntingdale
BALLYCLARE
BT39 9XB

The church can benefit from the Gift Aid scheme from taxpayers’
donations. Please ask for details.

Printed by Saxoprint.
Design and layout by Derek Johnston

2
FIRST WORD
By the time that this edition of the Evangelical
Presbyterian Magazine hits the shelves/pews, all the
Christmas decorations will have been taken down
and 2019 will be well underway. Perhaps, then, this is
an appropriate time for us to consider one of the last
glimpses Scripture gives us of Jesus whilst he was
still in his infancy, just a few weeks after his birth in
Bethlehem.
T he scene is the temple, in Jerusalem. Mary and
Joseph have brought Jesus there in order for certain
customs of the Law to be attended to (Luke 2:22-24).
During this visit, two godly saints of old will meet the
Christ child: Simeon (v25-35), and Anna (v36-38).
Consider Anna: a godly, elderly lady whose life has been
touched in a particular way by suffering and grief. Anna
had been widowed in her early twenties, most likely,
and had remained single for the rest of her life. We
can perhaps think of older sisters in the Lord who are
a bit like Anna: godly, advanced in years, and who have
experienced many trials throughout their life, and yet
who have remained faithful nonetheless. Give thanks
for the Annas in your church!
The brief mention of Anna in Luke 2 highlights three
ways in which she served her God:
1) Prayer
Anna “did not depart from the temple, worshipping
with fasting and prayer night and day” (v37b). What a
remarkable ministry she had! Left alone as a widow, she
channelled her energies into a ministry of relentless,
heartfelt prayer, day after day, year after year. (Compare
v37 with 1 Tim. 5:5. Did Paul have Anna’s example in
mind as he wrote that verse, perhaps?)
Sometimes we think that, given the stage and
circumstances of our life, there is little that we can do
to serve God. Think again! Whatever age we are and
whatever experiences we have been through, we can
have a ministry of prayer. Through prayer, even “little
old ladies” like Anna become fearsome warriors for God.
Pray like Anna!
2) Thanksgiving
When, along with Simeon, Anna was blessed with the
opportunity to meet the Lord’s Christ, “she began to
give thanks to God” (v38a). Anna’s heart was filled with
thankfulness that the promised Messiah had arrived.
When you struggle to know what to pray, follow Anna’s
example. Simply, give thanks to God for sending Jesus.
Thank him that he sent his only Son, that whoever
believes in him will not perish, but have everlasting life.
Thank him that Jesus lived, died, rose again and ascended
to heaven for your salvation. Give thanks like Anna!
3) Encouragement
Remarkably, in this moment of joy and thankfulness,
Anna’s thoughts turned next to her fellow believers
– people like her, who shared her faith and hope and
who were waiting for the redemption of Jerusalem. Off
Anna went, around the temple precincts, to speak to her
brothers and sisters in the faith about the Messiah who
had come. By pointing them to Jesus, she encouraged
and built up their faith.
Ask yourself, what fellow member of your church is in
need of encouragement at the moment? Who can you
speak to this week, and seek to encourage them by
speaking to them about the Saviour?
“And let us consider how to stir up one another to love
and good works, not neglecting to meet together, as
is the habit of some, but encouraging one another,
and all the more as you see the Day drawing near.”
(Heb. 10:24-25)
3
 The Westminster
Confession of Faith and
the Gospel

T he gospel is “the power of God for salvation” (Rom.

1:16). It is the story of the whole of Scripture, and
the Westminster Confession of Faith is its greatest
exposition. Gospel and salvation are not synonymous
words, but because the gospel message is invested with
the omnipotent power of God for salvation to all who
believe, the Westminster Confession of Faith (WCF) views
it as accomplishing full salvation and it employs the word
‘gospel’ to this effect. Its 33 chapters progress through
the gospel’s revelation, necessity, foundation, application,
effects and consummation.

The Revelation of the Gospel (WCF 1)

Holy Scripture (1) asserts that while creation, providence

and the light of nature reveal God sufficiently to leave
individuals without excuse, they do not give “that
knowledge of God and of his will that is necessary unto
salvation.” God revealed it progressively and preserved it
in the 66 books of Scripture. Scripture’s abundant internal
evidence testifies to it as the Word of God and the only way
of salvation, but full persuasion comes from the witness
of God the Holy Spirit in the heart. So Scripture is the sole
source of salvation knowledge.

The Necessity of the Gospel (WCF 2-6)

God and the human race make it necessary. WCF begins

with God – his Word is necessary for salvation. God and
the Holy Trinity (2) teaches that there is only one living
and true God, eternal, infinite, perfect, a pure invisible
Spirit. He is omnipresent, omniscient, omnipotent and
sovereign; loving, merciful, forgiving, holy and just. He is a
trinity of persons, the Father, the Son and the Holy Spirit;
distinguished by personal properties and roles, each is
equally and wholly God. To him is due worship, obedience
and service from his creatures.

God’s Eternal Plan (3) is unchangeable and encompasses

all events including the predestination to life and
foreordination to death of every angel and person. The
“elect” are predestined to life and eternally chosen in Christ,

4
by grace and not for anything in them – ‘Unconditional
To implement the Covenant of Grace God appointed his
Election’. The non-elect are passed by and judged for their
Son, the Lord Jesus, as Christ the Mediator (8) between God
sin. Creation (4) is the primary way in which God implements
and man. Christ became the God-Man at his incarnation
his eternal plan. He created the world out of nothing by the
by adding true human nature to his divine so that two
word of his power, and perfected it in six days. His crowning
distinct natures were inseparably joined in one Person,
creative act was one human male and female, the parents
very God and very man. In his state of humiliation he
of the race. He made them in his own image, with immortal
perfectly fulfilled the law, was crucified, died and was
souls, with true knowledge of God, righteousness toward
buried as he bore God’s wrath for the sins of his people
their neighbour and holiness toward God. He wrote his
as their substitute and satisfied God’s justice – ‘Limited
law on their hearts. God also fulfils his eternal plan by his
Atonement’. In exaltation he rose from the dead with the
all-controlling Providence (5). God is the first cause but he
same body and ascended to God’s right hand with all power
normally works through secondary causes like the laws of
and authority. There he intercedes for his people. He will
nature and human decisions. The sin involved is human, for
return as Judge of all people at the last day.
God cannot instigate or approve sin, but he directs it to his
purpose.
The Application of the Gospel (WCF 9-18)
So the primary factor in the necessity of the gospel is
God endowed the human race with Free Will (9). But when
God. He is the one with whom the human race has to
all ability to will any spiritual good was lost by the Fall,
do. No-one can escape personal accountability to him,
God intervened to free the human will from its natural
alter the righteous criteria of his judgement, or avoid its
subjection to sin. He accomplishes this by step one in
everlasting consequences; he will not acquit the guilty. So
the application of salvation – Effectual Calling (10) which
this accountability and judgement must feature prominently
incorporates regeneration or new birth. In it God enlightens
in the offer of the gospel. But so must the mercy of God. He
the mind and renews the will so that sinners come freely to
alone provides and offers salvation and he freely pardons
Christ of their own persuasion – ‘Irresistible Grace’.
all who genuinely seek him.
Justification (11) is the next step. God justifies all whom
The human condition also necessitates the gospel. The Fall
he effectually calls by a judicial act in which he pardons
of Man, Sin and Punishment (6) explains that, by his own will,
all their sins, and accepts them as righteous by imputing
Adam fell from his created state of righteousness into a
Christ’s righteousness and satisfaction for sin to them.
state of sin. His descendants by ordinary generation sinned
Justification is by faith alone but that faith is accompanied
and fell in him as their representative. They forfeited
by other saving graces. Adoption (12) into God’s family as
original righteousness and communion with God, became
children of God and heirs of everlasting salvation follows,
corrupted in every part of the human soul and body and
again by a judicial act of his grace. Sanctification (13) is first
incapable of anything meritorious towards salvation -
‘definitive’ in that God breaks sin’s dominion and transfers
‘Total Depravity’. They incurred God’s wrath, the law’s
the person from “the power of Satan unto God.” They
curse, and death with all earthly and eternal punishment.
have “died to sin”. (Rom 6.2) From then, sanctification is a
The gospel is necessary for “in it the righteousness of God
progressive, lifetime work through the Holy Spirit.
is revealed.”
Effectual Calling, Justification, Adoption and Sanctification
The Foundations of the Gospel (WCF 7-8) are the divine activities (10-13). The human responses
come next: Saving Faith (14) is a grace which the Holy Spirit
Such is the distance between God and the human race
forms in the hearts of the elect, normally through the
that its members could not enjoy his blessings except by
ministry of the Word, enabling them to receive and rest
his condescension in ‘covenant’ grace. God’s Covenant with
on Christ alone for salvation. By it they believe and are
Man (7) begins with the Covenant of Works, promising
nourished by the Word of God, sacraments and prayer.
life to Adam and his descendants on condition of perfect
Through Repentance unto Life (15) sinners, seeing the guilt
obedience. When the Fall made them incapable of life
and danger to them of their sin, with grief and hatred for it
through this first covenant, God graciously made the
turn to God with full commitment to new life in him. Good
Covenant of Grace in which he freely offers salvation
Works (16) are those God commands in his Word and are the
by Jesus Christ. Scripture usually terms this covenant
fruits of true faith and progress in sanctification. Believers
‘Testament’ in reference to the death of Christ, the Testator,
do good works entirely through the Holy Spirit’s influence
and the bequest of eternal inheritance. The Covenant of
but they must stimulate the grace within them.
Grace was administered differently in the Old and New
Testaments.
Those effectually called cannot finally fall from grace
but have Perseverance (17) in it. God applies the Covenant

5
 of Grace but believers must contend with sin – the
‘Perseverance of the Saints’. The blessings of Assurance of
Grace and Salvation (18) are normative for believers since
salvation is founded on divine truth, but assurance does
not belong to the essence of faith. Believers may wait for
it, contend with difficulties in securing it, and experience
its weakening or suspension, but are never without grace
and its fruits.

The Effects of the Gospel (WCF 19-31)

This is the longest section and it brings 9 of the 16 ‘gospel’

references in WCF to bear. The Gospel Effects are personal
(19-24) and corporate (25-31). The personal group deals
with living the Christian life. It begins with The Law of
God (19). Believers cannot be justified or condemned by
the moral law, summarised in the Ten Commandments,
for they are saved by grace alone, but it is vital for their
sanctification in informing them of God’s will and their
own duties. Law and Gospel harmonise as the Holy Spirit
enables believers to do freely what the law requires.
Christian Liberty (20) is a key Christian privilege. It consists
of freedom from the guilt of sin and the condemnation of
the law, of deliverance from Satan, his influences and a lost
eternity, freedom from human tradition and of free access
to God. God is Lord of the conscience. Liberty must submit
to lawful ecclesiastical and civil authority.

Religious Worship and the Sabbath Day (21) is a fundamental

part of the Christian life. Keeping the Lord’s Day holy
requires preparation of the heart and the ordering of
affairs to secure the devotion of the whole day to public
and private worship. God specifies in Scripture how he is to
be worshipped; all else is forbidden. Worship includes the
reading of Scripture, preaching, attentive hearing, singing
with grace in the heart and the proper administration
of the sacraments; prayer with thanksgiving is a special
part of it. Lawful Oaths and Vows (22), fasting and special
thanksgivings are occasional acts of worship.

Civil Government (23) charges Christians with a special

duty to pray for the government, honour its officials and
to submit to its authority and lawful commands. Marriage
and Divorce (24) specifies that marriage is the foundation of
family life as a creation ordinance of God. It is monogamous,
between one man and one woman. God ordained it for
purity of life, the mutual benefit of husband and wife,
for the growth of the human race and of the church with
covenant children. Only adultery and wilful desertion of
a believer by an unbeliever that cannot be remedied are
sufficient grounds for divorce.

Part 2 of the Gospel effects looks at the corporate side –

The Church (25). It is the house and family of God and the
Lord Jesus Christ is its only Head. In its visible sense it

6
consists, under the gospel, of all throughout the world who
profess faith in Christ, and of their children. To gather and
perfect the people of God Christ has given to his church
the doctrine of the gospel, the ministry of the Word and
its ordinances, and he makes them effective by his own
presence and Spirit. There will always be a worshipping
church on earth. The Communion of the Saints (26) bases
divine and human fellowship in the church on union with
Christ and his Spirit. It is expressed in the worship of God
together and in serving mutual spiritual and practical
needs.
The Sacraments (27) introduces Baptism and the Lord’s
Supper, the only two ordained by Christ. They represent,
seal and apply the benefits of Christ to believers, and
engage them in serving God. Effectiveness depends on the
work of the Holy Spirit, the authority of their institution and
the proper use of the sign. The Old Testament sacraments,
Circumcision and the Passover, are spiritually one with the
Baptism and Lord’s Supper of the New. Baptism (28), a sign
and seal of covenant grace and of commitment to a holy life
through Christ, admits into the visible church. Its subjects
are those, and the infants of those, who profess faith in
Christ and obedience to him. The outward element, water,
is properly administered by pouring or sprinkling. The
purpose of the Lord’s Supper (29) is to commemorate Christ’s
sacrificial death, seal its benefits to believers, nourish them
spiritually by faith, express their renewed commitment to
Christ and testify to the union and communion with and
in him. It is administered with Christ’s word of institution,
prayer and blessing of the bread and wine for holy use. The
relationship of the bread and wine to Christ is sacramental
only; in nature and substance they remain the bread and
wine they were before.
Church Discipline (30) is a function of the government Christ
has instituted in his church. Church officials use the keys
of the Kingdom of Heaven to shut out the impenitent
or offenders from the church, and to open it to the
repentant through the Gospel or fruitful church discipline. It
is necessary to keep the church pure, to uphold the honour
of Christ, the holy profession of the Gospel and to prevent
the judgement of God. Synods and Councils (31) develop the
church and its government in addressing ecclesiastical
matters of doctrine, worship, conscience and church
government. Synods or Presbyteries cannot determine
faith or practice on the basis of their own authority. They
apply the Word of God and when they do their findings
must be received with submission and respect.
The Consummation of the Gospel (WCF 32-33)
After Death and Resurrection (32) first addresses the
intermediate state. On death the souls of the righteous
are made perfect in holiness and received into the highest
heaven to behold the face of God in light and glory; the souls
of the wicked are assigned to hell and held there in anguish
and darkness. In one general resurrection at the last day all
who have died will be raised in their own physical bodies,
but with different attributes, to be eternally re-united with
their souls. The bodies of believers will be transformed to
the likeness of Christ’s glorious body; those of the wicked
will be raised to discredit and final judgement. Those alive
at the last day will not die but be changed.
At The Last Judgement (33) God will judge the world in
righteousness by Jesus Christ. Every person who has
ever lived will give an account of their thoughts, words
and actions in life. God will display the glory of his mercy
in the acquittal and salvation of the elect through Christ,
and of his justice in the condemnation of the wicked. The
righteous will enter into everlasting fullness of joy in the
presence of the Lord. Those who do not know God or obey
the Gospel, will be assigned to everlasting punishment,
separated from God and his glory. Christ’s second coming
is certain and should deter from sin, comfort the godly in
adversity and make them vigilant and expectant in praying:
“Come Lord Jesus, come quickly. Amen.”
The application of the gospel has special significance
for the church as the point of a sinner’s conversion.
Our 10 Application of the Gospel chapters above come
just before the mid-point of WCF so that everything
else either leads up to it or follows from it. It is an
oblique pyramid with the application of the gospel at
its apex. And the fact that more follows application
than precedes it, in the Effect and Consummation of
the Gospel, is even more significant. But perhaps the
greatest significance is that the Gospel, the omnipotent
power of God for salvation to every nation, is what is
unfolded fully and progressively in this unsurpassed
Confession of the Reformed Faith.
Ernest Brown grew up in the EPC where he has served in
various capacities. He has also written a book about our
church history ‘By Honour and Dishonour’.
7
 Betrayed, sold and humiliated
Joseph (Part 1)
T he story of Joseph is one of the most
well-known and best loved stories
in the Bible. It’s a story we love to tell
to children in Sunday School, as it’s full
of drama, betrayal, suspense, injustice
and eventually reconciliation. It’s a story
that’s still thought about – at least on a
superficial level – in society. Joseph and
the Amazing Technicolour Dreamcoat
was first performed professionally in
1972, and 46 years later is still selling
out to West End audiences. Yet it is much
more than an interesting and well-loved
story. As we consider this story, we’ll
see it’s a significant chapter in God’s
unfolding plan of redemption.
In this article, we’ll introduce the main
characters and consider four lessons we
can learn from Genesis 37, where the
story begins.
See obedience…and pursue it
To say that Joseph was born into
a dysfunctional family may be an
understatement. His father Jacob had
been tricked into marrying two sisters,
Leah and Rachel. Intense sibling rivalry
dominated this relationship and resulted
8
in Jacob fathering children by Leah,
Rachel and their two maidservants.
The outcome is seen in v.1-11 – a toxic
family atmosphere marked by the foolish
favouritism of Joseph by Jacob, and
the hostile hatred of Joseph’s brothers
towards him. This only gets worse
when Joseph shares his dreams with
his siblings, which suggest that he will
one day rule over them. The tension is
summed up in v.4, “his brothers…hated
him and could not speak peacefully to
him”.
Against this background, we see a
beautiful picture of wholehearted
obedience in Joseph. The story begins
with Joseph out tending the family’s
sheep with his brothers (v.2). By v.12,
things have deteriorated so much in the
family that Jacob feels it is no longer safe
for Joseph to be with his siblings. They’ve
gone to Shechem to pasture the family’s
flocks – a dangerous place for them to
be because of a previous incident (see
Gen.34). Concerned for their welfare,
Jacob asks Joseph to go to the city and
check they’re OK. At best this is an
extremely uncomfortable family situation
for Joseph. At worst it’s downright
dangerous for him to be there.
But look at his godly response in v.13,
“Here I am”. He’s ready to submit to
what Jacob’s asking of him, even when it
means he feels awkward, uncomfortable
or fearful. He walks the 50 miles to
Shechem, but can’t find his brothers
there. As he’s searching the fields, a man
asks him what he’s looking for (v.15). This
little detail shows us how extensively
he’s searching for his brothers, the
Hebrew pronoun “what” rather than
“who” is used. Presumably the man
believes Joseph is looking for a lost
animal – he’s checking every part of the
fields for signs of his brothers.
When he’s told that his brothers have
travelled to Dothan – a further 12 miles
away – he doesn’t return home and
tell his father, “I did my best, I went to
Shechem like you asked, but they weren’t
there”. No. On he goes, another day’s
journey in obedience to his father.
What an example Joseph is to us,
particularly to you if you are a young
person. Are you wholehearted in your
obedience of your parents? What about
those times that obedience puts you in
the uncomfortable position of having
to say no to your friends in school? Our
culture is screaming to us that we should
“follow our hearts” and “be true to
ourselves”, even if it’s at the expense of
something so trivial as obeying mum or
dad. But God’s Word presents a different
standard. “Obey your parents in the
Lord,” says the Apostle Paul, “for this is
right” (Eph.6:1).
See sin…and hate it
The second thing we have to notice
in this passage is a horrifying picture
of sin. We see one of the most awful
conspiracies in the Bible – brothers
plotting to kill their own flesh and blood!
As we know, this culminates in Joseph
being sold into slavery in Egypt. It’s a
hideous crime. Yet before we point the
finger at Joseph’s brothers, we have
to acknowledge that their actions are
flowing from sinful hearts, which all of
us possess by nature. Let’s notice four
things about sin from v.18-35.
a.) Sin lurks
Joseph’s brothers see him approaching
Dothan. Presumably he’s still wearing
the distinctive coat his father has given
him, and they recognise him from a
distance. “Before he came near to them,
they conspired against him to kill him”
(v.18). Just the sight of Joseph is enough
to awaken the hatred that has been
lurking and smouldering in their hearts!
They’ve been holding on to bitterness and
jealousy against him. Seeing him ignites
this fire of rage.
Don’t we see this characteristic of sin
in our lives too? Perhaps we’ve had a
disagreement with someone close to
us, and we’re holding it against them.
Their name comes up in conversation
and we feel ourselves tightening, angry
at the thought of what’s happened. Or
maybe we’ve had a hard day at work,
we’re stressed out as we pull into the
driveway. When we open the door, the
house is a mess and we explode. Where
does behaviour like this come from?
James tells us in his epistle, “What causes
quarrels and what causes fights among
you? Is it not this, that your passions
are at war within you?” (Jam.4:1). Sinful
desires are lurking in all of our hearts.
b.) Sin blinds
In v.21-22 Reuben, the eldest son in the
family, convinces his brothers not to kill
Joseph. “Why don’t we just throw him
into a pit instead?” he asks. The brothers
follow Reuben’s suggestion, abandoning
Joseph in this cavern. Joseph’s life is in
danger as there’s no water here, and the
men are in a hot climate (v.24). We know
from further on in the story that Joseph
is begging his brothers to spare his life at
this point (Gen.42:21).
But what are his brothers doing while
Joseph screams and cries for mercy? v.25
tells us. They’re sitting down to eat a
meal together. You see, their consciences
have been hardened and blinded to how
awful their actions are. They can’t see
it! This is what sin has done to fallen
human beings; it’s blinded our hearts to
see its horror. We see it in the pro-choice
movement, describing murder of the
unborn child as a “medical treatment”.
We see it in corporate greed where
society’s vulnerable are exploited, all in
the name of “maximising shareholder
return”. But we see it too in our own
lives when we dress up our pride as
“ambition”, or our tendency to gossip as
“just the way I am”. It ultimately stems
from Adam’s fall into sin, our entire
natures have been corrupted and we
can’t see it without God’s grace. This is
the estate of sin and misery into which
the fall has brought us (SC Q17-18).
c.) Sin blinds
While the brothers are eating, they
see passing traders. Judah speaks up,
suggesting that they make some money
from the situation and sell Joseph as a
slave. The idea seems good to the others,
so they sell Joseph into slavery. But what
are they going to tell Jacob? He’ll be
heartbroken if he knows the truth. And
so another plan is hatched. They’ll take
the coat Jacob has given Joseph and stain
it with blood. Then, they’ll return to Jacob
and let him draw the obvious conclusion
– Joseph has been killed by a wild animal.
It goes exactly as they’ve planned.
Jacob tears his clothes and wears
the traditional clothing of mourners,
sackcloth. Then these brothers add
hypocrisy to betrayal, coming to comfort
their father, when they know the truth
that could stop his mourning!
You see, while we are not always aware
of the extent of our sinfulness, when
we do feel the guilt of our sin, we know
it needs to be covered. As the writer of
Hebrews tells us, “we are all naked and
exposed to the eyes of him to whom
we must give account” (Heb.4:13). Our
mistake is that so often – just like Adam
and Eve tried to cover their nakedness
with fig leaves – we try to cover our
sin with respectability or good works.
But God provided a covering for Adam
and Eve, the skin of an animal whose
blood was shed. And God has provided a
covering for our sin, the precious blood of
Christ.
d.) Sin opposes
Ultimately, at the heart of sin is
opposition to God. That’s what we see
from the motivation of these brothers in
v.20. “Let us kill him and throw him into
one of the pits. Then…we will see what
will become of his dreams”. This is why
they’re so angry! They know that God has
made wonderful promises to their great-
grandfather Abraham. When they hear
Joseph’s dreams, they begin to suspect
that those promises will be fulfilled
in him. The dreams Joseph received
were God’s revelation. This is what the
brothers hate: what God’s Word is saying
to them.
9
 This is at the root of all sin. When Satan
came to Eve in Eden, it was in active
opposition to God’s Word. “Did God
actually say…”? (Gen.3:1). All sin can be
traced to this way of thinking, as the
Psalmist describes in Ps.2, “Why do the
nations rage?...”let us burst their (God and
his Anointed) bonds apart, and cast away
their cords from us””.
When we see this awful picture of sin, it
should move us to hate it afresh. Like the
Psalmist we should cry out, “Search me
O God, and know my heart…see if there
be any grievous way in me, and lead me
in the way everlasting”. Yet we shouldn’t
despair. God has made a way for sin to
be dealt with. Christ has overcome its
curse, power and horror.
See grace…and give thanks for it
Yet it’s not all gloom and doom as this
story begins. As awful as this betrayal
is, we see a wonderful picture of God’s
restraining grace in the actions of Reuben
and Judah. Neither is a godly person
and the Bible highlights that. Reuben
has already committed a brazen act of
adultery with his father’s maidservant,
Bilhah (Gen.35:22), and Judah will do the
same thing with his disguised daughter-
in-law, Tamar (Gen.38). Yet God uses the
actions of these men to restrain the sin
of the brothers.
Without Reuben’s intervention, Joseph
would surely have been killed. In fact,
by the time Judah speaks up in v.26 it’s
clear that the brothers are still planning
to kill him. “What profit is it if we kill our
brother and conceal his blood?” While
Judah seems to have been motivated
more by money than family loyalty, the
result is that Joseph’s life is protected,
and the brothers are stopped from acting
as wickedly as they might.
That is a picture to us of God’s grace.
Perhaps we can remember our school
days and seeing fights breaking out in
the playground. Often, someone would
step in and hold back those throwing
10
the punches. In a sense, this is how
God operates throughout this world. He
restrains evil and sin, holding our world
back from behaving in as evil and wicked
a way as we might. Theologians call this
God’s common grace, as it operates in all
people, believers and unbelievers.
In particular, God’s common grace acts
through two means – at a personal
level it acts through conscience. God
has written his Law on the heart of
man to stop individuals from being as
evil as they might be. At the corporate
level it acts through authority. God has
appointed rulers and governments in this
world, to keep nations from becoming as
wicked and godless as they otherwise
would. That’s what Paul explains in
Rom.13:4 when he is describing the
Roman magistrate, “he is God’s servant
to do you good. But if you do wrong, be
afraid, for he does not bear the sword
for nothing. He is God’s servant, an agent
of wrath to bring punishment on the
wrongdoer”.
We should give thanks for God’s common
grace. It is part of his wonderful character
that he pours out grace (Matt.5:44-45).
It’s possible to ignore our consciences, or
act against them when we ought to listen
to them. Culturally, it’s become common
to moan about the shortcomings of our
government. Instead, we should thank
God for them. Even the most godless
rulers are “God’s servants to do you
good”. One day, they will give an account
to God for how they have governed.
Our responsibility is to pray for them (1
Tim.2:2).
See salvation…and embrace it
Finally, there is something bigger going
on in God’s story of redemptive history
here. Back in Genesis 15, God had
promised Abraham that his descendants
would possess the land of Canaan.
Before that would happen, he’d said
they would spend years in another
country as slaves to foreign powers.
Joseph being sold as a slave to Egypt
will ensure that God’s covenant family
are provided for during a time of famine,
and will eventually bring them to live in
this foreign land, where they will become
slaves to Egypt.
Of course while he didn’t know it,
Joseph’s experience is only a shadow of
the One greater than Joseph who would
come. Just as Joseph wholeheartedly
obeyed Jacob, so Christ, having humbled
himself to be born as a man, obeyed his
Father’s law at every part. He could tell
his disciples “My food is to do the will of
him who sent me”. Why did he do this?
Because of the picture of sin that we
have seen. It had left his people with a
broken relationship with God, at risk of
his wrath and judgement. They needed
someone to live the perfect life they
couldn’t, and to offer an atoning sacrifice
for their sins. This is what Christ has
done, offering us not just God’s common
grace, but God’s saving grace. How this
should move our cold hearts, for just as
Joseph was rejected and betrayed by
his own brothers, so Christ “came to his
own, and his own people did not receive
him”. But John continues, “to all who did
receive him…he gave the right to become
children of God” (John 1:11-12). We must
embrace God’s salvation with empty
hands and thankful hearts!
John Roger is the newly installed
Associate Minister at Stranmillis EPC.
Last year, he completed his studies
at the Reformed Theological College.
He is married to Claire, and they have
three children: Meredith, Ezra, and
one on the way.
Incarnation: John 1:1-18
O ver this series of four articles we will trace some of the
major ‘milestones’ in the life of Christ. We will begin with
his incarnation, before moving on in the subsequent articles
to his crucifixion, resurrection, and finishing with his return
in glory.
It is to the incarnation we turn now and to these very famous
words in John chapter 1; the danger of them being so familiar
is that we lose the wonder we should feel as we read them!
I want us to see three things:
i) The Pre-Existent One
ii) The Glorious One
iii) The Working One
The Pre-Existent One (read John 1v1-5)
As we begin we notice the slightly different emphasis that
each gospel has in its account of the incarnation. Matthew,
writing for a Jewish audience, traces Jesus’ ancestry, and
Luke the historian records for us the conception and birth of
John the Baptist as the forerunner to Jesus. John, however,
goes beyond both of these authors and starts before time
began with these very familiar words, “In the beginning…” As
we read these words of course our minds instantly jump to
Genesis 1 and those famous words, “In the beginning God...”
The point that John is making is that Jesus is the eternally pre-
existent Son. He is eternal, just as God the Father and God the
Holy Spirit have no beginning and will have no end. Effectively,
in this one statement John makes Jesus Christ equal with God.
Of course that is what our own confession teaches. WCF 2:3:
“In the unity of the Godhead there be three Persons of one
substance, power, and eternity.” Jesus Christ is eternal, God
the Father is eternal, and the Holy Spirit is eternal.
Yet, despite this similarity there is distinction as well. John
tells us that as well as Jesus Christ being “in the beginning”, he
further describes him as “the Word.” Again John is highlighting
for us that Jesus Christ is God from eternity, and if he hasn’t
made that clear enough in v1 he finishes off by saying that
“the Word was with God, and the word was God.”
Jesus Christ is the agent of creation; John highlights this for
us in v3: “All things were made through him and without him
nothing was made that has been made.” It is not surprising
then that John goes on in v4 to elaborate that Jesus Christ
brings life. Again, this is the story of Genesis isn’t it? God
creates through his word all of the plants and animals and
fish and birds, they are all living things.
However, the pinnacle of God’s creation is mankind, and it is
into mankind alone that God breathes life, and it is mankind
and mankind alone that bears the unique image of God. We
need to bear this in mind as we face the world around us. As
we see sin and the effects of sin in people’s lives we need to
remember that however fallen we may be, mankind bears the
image of God and therefore has worth and value.
It is therefore not surprising that Jesus Christ has life within
him and that this light is further described as the light of
men, this light which shines in the darkness and the darkness
cannot overcome it.
But so what? Why does the Son’s pre-existence matter to
you? It matters because it shows us our God as a relational
God. It shows us that the Father has been in relationship with
the Son and the Holy Spirit from all eternity. In this sense then
our creation and salvation make sense. God creates us and
saves us not because he needs us, but because he is a God
of relationship.
The pre-existence of the Son therefore makes sense of
God’s relationality. However, this passage also serves as a
corrective to some dangerous theology. Arius, who gave his
name to the heresy Arianism, taught that there was a time
when the Son “was not”. John says, “No! The Son has always
been!”
This also matters in terms of the Covenant of Redemption,
which John’s gospel will go on to further highlight later. The
idea of the Covenant of Redemption is that the Triune God
11
 agreed in eternity past those who would be saved. This idea
finds fullest expression in John 17 during the High Priestly
prayer of Jesus, and in John 18 where Jesus, confronted with
the guards, wants the disciples to be freed so that he would
lose none of those the Father had given him.
If Jesus Christ were not pre-existent then this Covenant of
Redemption would be impossible – for the simple reason
that he couldn’t have been there in eternity past to make this
covenant with God the Father and God the Holy Spirit.
The Glorious One (read John 1v9-13)
John then moves from eternity past into the history. He
starts with John the Baptist, who himself was not the light,
but came to witness about the light. The true light which
gives light to all men was coming into the world.
We see the glory of the Son because he made the world and
the world was made through him, yet as v10 says the world
did not know him. Here Jesus Christ is not undercover; he isn’t
hiding. He is in the world, he is the light of mankind and yet
the world didn’t know him. The world didn’t recognize him as
the light.
It gets sadder yet because v11 tells us that Jesus Christ
came to his own and his own people didn’t receive him. How
should we understand this? Simply, Jesus Christ came to the
Jews claiming to be the light, claiming to be the promised
Messiah, and his own people the Jews would not welcome
him - instead they sought ways to kill him.
Yet that wasn’t the universal human response. His own
people may have rejected him, but in v12 there were some
who did receive him. What does it mean to receive him?
To those who believed on his name he gave the right to be
called the children of God. This is truly breathtaking for us
as Christians! If we believe in the name Jesus Christ then we
have the right to call ourselves the children of God! Are you a
child of God? Have you believed in the name of Jesus Christ?
Have you believed that he is the Saviour? If you have then
you can be sure that you are a child of God! You have been
adopted into God’s family! Make the most of that assurance!
John has more to say about what it means to be the children
of God. They are people who are born “not of blood, nor the
will of the flesh nor the will of man.” Rather, these people are
born of the will of God. We can say that we are in Jesus Christ
because God has chosen us; we are in Jesus Christ because it
was the will of God. We all have days when our faith is weak,
yet our assurance on those days is that the will of God has
chosen us.
The Working One (read John 1v14-18)
Verse 14 is one of the most beautiful verses in all of Scripture.
12
We have the assurance that the Word - the one who was
the agent of creation, the one who is from all eternity God
-became flesh. That in itself is simply a marvellous statement!
This one verse teaches us that Jesus Christ became flesh,
dwelt amongst us and came as the one who was the
embodiment of the covenant promises of God. That was the
work of the Son.
John the Baptist testified about Jesus that he was the one
who was before him, and was superior to him. Why? Because
“from his fullness we have all received grace upon grace.” The
idea is that from Jesus Christ we have received more than we
need.
It is said that J.D. Rockefeller, quite possibly the richest man
who ever lived, carried around a bag of shiny dimes which,
as he travelled around, he would distribute to those who
were less fortunate than he was. From the abundance of
Rockefeller’s wealth others would benefit. In a much greater
way, from the abundance that Jesus Christ has, we too
receive grace upon grace.
The law came through Moses, says John, but grace and
truth come through Jesus Christ. The old covenant law came
through Moses but the true and final revelation of God,
the covenant faithfulness shown in grace and truth, came
through Jesus Christ.
The final work of the Son comes in v18: no one has seen God,
but Jesus Christ came to make him known.
This is the work of the Son, but do you know the experience of
receiving from his hand grace upon grace? Do you know what
it is to be refreshed by the superabundance that Jesus Christ
has? If not, then come to him and experience that grace. Do
you know Jesus Christ as the revelation of the Father? We
don’t have to guess at what God is like because Jesus Christ
has revealed him to us; Jesus Christ is God in human form.
The incarnation is central to who Jesus Christ is. Is he just
another man, born of the will of the flesh, or is he the
revelation of God? John certainly wants us to think the latter.
Trevor Kane is Minister of Dumfries Free Church. He is
married to Suzanne and they have three boys, Noah,
Eli and Judah. In his free time he enjoys watching sport,
especially football.
 The Covenant of Works
and the Christian Life (Part 1)
The modern era often tends to assume that ideas are not
themselves useful, and that practicality is the real measure
of truth. However, I don’t think that is always the case.
Perhaps we should consider what might be the Apostle
Paul’s most expressive exclamations of worship in Romans
11:33-36 though: ‘Oh, the depth of the riches and wisdom
and knowledge of God! How unsearchable are his judgments
and how inscrutable his ways! “For who has known the mind
of the Lord, or who has been his counselor?” “Or who has
given a gift to him that he might be repaid?” For from him
and through him and to him are all things. To him be the
glory forever. Amen.’ Whatever else we might make of these
verses, they were certainly heartfelt and full of passion! But
what is striking is that this eruption of praise came in the
wake of eleven very dense chapters of doctrinal explanation.
Yes, it appears that doctrine moved Paul, and even caused
him to rejoice. I propose, therefore, that maybe we need to
be more open to extended and thoughtful explorations of
doctrine, and that if we do give ourselves to this, we might in
turn be led to more profound worship.
The doctrine that I intend to explore in a series of four
articles is that of the covenant of works. If you don’t know
what that is, not to worry, we will get there. But to outline
this series as a whole, I intend to move from explaining some
ideas in this article and become more and more practical in
each successive entry. What I hope we will discover together
is that this doctrine of the covenant of works is richly biblical,
but moreover it also provides an immensely useful category
that can help us clarify how we think theologically about
the work of Christ, and practically about everything from
preaching to the Christian life.
The first task at hand is obviously to explain what this
doctrine of the covenant of works is, and then I will move on
to bring out the biblical evidence for this view. The covenant
of works is an agreement that God made with Adam at
creation, emphatically before the Fall, in which God offered
blessings to Adam (and the human race in Adam) if he met
the terms of this agreement. By summarizing things this
way, I am trying to clarify that the possibly scary word
‘covenant’ does not really refer to anything more than a
formal relationship that has conditions and offers benefits to
at least one of the parties involved. Our Confession explains
this doctrine in much the same way: ‘The first covenant
made with man was a covenant of works, wherein life
was promised to Adam, and in him to his posterity, upon
condition of perfect and personal obedience.’ (Westminster
Confession of Faith 7.2)
We see in this statement from the Confession that God
made a formal, or better a legally binding, relationship with
13
 Adam as the representative of the human race, and this
relationship was called a covenant. This covenant had the
condition that Adam would offer ‘perfect and personal
obedience’ and in return he would receive the gift of life, the
implication being eternal life. What is so wonderful here is
that we know Adam had to obey God just because he was
God’s creature. So Adam as a creature already had to obey
God, but God - because he is good - decided to make a
covenant so that Adam could procure further blessing than
all the goodness of creation simply by doing what he was
already supposed to do. This situation is like how a parent
might offer ice cream to their kid for cleaning up his or her
room. Really the child should just clean up his or her room
because it is space within the house the parent owns. Yet, a
generous parent offers further reward simply for doing what
was already a basic responsibility. This illustration I hope
brings some clarity to how good God was in making this
covenant, but I know that all the ideas of this doctrine still
need further explanation, and most importantly, we need
to see them in Scripture. So we should now turn to look at
some biblical principles.
There are likely several questions that you might now have.
Where in Scripture does it talk about or define this covenant
with Adam? Maybe most especially, if Adam and Eve lived
in a perfect Garden of Eden, how can we talk about them
receiving further blessings than that? Would they not have
just kept on living forever if Adam had not sinned? Those are
good questions, and the Scripture has good answers, so let’s
start with the notion that Adam could have earned further
blessing through this covenant. Paul wrote a long discussion
about the resurrection of the body in 1 Corinthians 15:35-
58. In this passage, he described how every Christian will
be raised from the dead on the day our Lord Jesus returns
and we will receive ‘imperishable’ bodies. We know that we
will receive these glorified, incorruptible bodies because
Christ Jesus rose from the dead and he received a glorified,
incorruptible body. Since we will be made fully like him in
the new creation, we can expect this same sort of body
once Christ returns to install that new creation on earth in
fullness. We understand that in these resurrected bodies,
we will be totally sinless, and we will not even have the
possibility of committing sin. We will be beyond it, and, as
Paul said, ‘imperishable.’ In the midst of this discussion
about the resurrection in 1 Corinthians 15, however, Paul
included mention of Adam. In 15:44-45 he wrote, ‘It is
sown a natural body; it is raised a spiritual body. If there is a
natural body, there is also a spiritual body. Thus it is written,
“The first man Adam became a living being”; the last Adam
[Christ] became a life-giving Spirit.’ The simple point I want
to make from these verses is that Paul said Adam had the
potential to reach that spiritual, imperishable body that
14
Christ will give to us in the resurrection. Here ‘natural’ does
not mean anything to do with sin, or even being physical.
It refers to the human nature as God created it. But there
was the possibility that Adam in this natural, created state
could achieve a spiritual state: ‘If there is a natural body,
there is also a spiritual body.’ And spiritual here does not
mean disembodied, but means that it will be glorified and
beyond decay. It will be characterized by the presence of the
Holy Spirit. Christ has won for us this glorified, imperishable
body and he will give it to us when he returns, but this
text teaches that Adam could have in fact also won this
imperishable state for us if he had not fallen. We should
think of this imperishable state as that reward that was
offered in the covenant of works.
But still, where do we find discussion in the Bible about a
covenant with Adam, and why would we call it a covenant
of works? These questions push us to look at a few more
biblical passages, but there are two types of biblical
evidence here. There are the passages that more directly
refer to the situation of Adam in the Garden, and then there
are passages that discuss issues like the role of the law
or the Adam-Christ parallel that are crucially relevant but
are more indirect in regards to the covenant of works. The
classic text for naming a covenant with Adam is Hosea 6:7:
‘But like Adam they transgressed the covenant; there they
dealt faithlessly with me.’ In this verse, God is describing
the sins of Israel in breaking the Mosaic covenant. What
is striking though is that God says that Israel broke the
covenant “like Adam” had. There is a similarity between
how Israel broke the covenant and how Adam broke the
covenant. This similarity of covenant breaking, however,
obviously requires that Adam was in a covenant relationship
with God.
Some may find it questionable to appeal most directly
to a passage in the prophetic books to prove that there
was a covenant in Genesis 1-3, but that in fact should
not be a concern. There is a pattern in Scripture of the
narrative sections omitting reference to a covenant, but
later books clarify that in fact there was a covenant made.
For example, God made several wonderful promises to
King David in 2 Samuel 7, but those promises were not
called a covenant in that chapter. But in Psalm 89:3-4, the
Lord said, ‘You have said, “I have made a covenant with
my chosen one; I have sworn to David my servant: ‘I will
establish your offspring for ever, and build your throne for
all generations.’”’ In these verses, God identified the event
in which he made promises to David as a covenant, and
Scripture tells us this was a covenant after the fact. Again,
and more directly about locating a covenant in Genesis
1-3, God said through the prophet Jeremiah, ‘The word of
the Lord came to Jeremiah:  “Thus says the Lord: If you can
break my covenant with the day and my covenant with the
night, so that day and night will not come at their appointed
time, then also my covenant with David my servant may
be broken, so that he shall not have a son to reign on his
throne, and my covenant with the Levitical priests my
ministers.”’ (Jer. 33:19-21) The crucial thing to note here
is how God mentioned the covenants he made with the
day and with the night. These covenants were apparently
linked with the passing of time, that God would certainly
uphold the natural succession of day and night. Of course
we remember that God created day and night in Genesis 1,
but there was no mention of a covenant between God and
the day or night in Genesis 1. Yet here in later passages of
Scripture, God identified a covenant. Lastly, Malachi 2:14
names marriage as a covenant, and we all know Adam and
Eve were married. Even though their marriage was not called
a covenant in Genesis 1-3, we know from later Scripture that
in fact it was a covenant. So we see that Scripture makes a
habit of later naming a relationship as a covenant even when
the word ‘covenant’ was not used in the narrative section
of Scripture when that relationship was formalized. We see
this particularly with Adam and Eve’s marriage and God’s
covenants with the day and night, which means there are
several covenants in Genesis 1-3 that are only later named
as such. That should put to rest any fears about legitimately
using Hosea 6:7 to prove Adam was in covenant with God.
The last issue to discuss here in part 1 is why this covenant
between God and Adam was called the covenant of works.
We get this title from the conditions of the covenant. As we
read in the Westminster Confession 7.2, this covenant was
based ‘upon condition of perfect and personal obedience.’
Adam was to keep God’s commandments and if he fulfilled
all righteousness, that would earn the blessings of the
covenant. The most basic form of this works prescription
appears in Genesis 2:16-17, wherein God commanded Adam,
‘You may surely eat of every tree of the garden, but of the
tree of the knowledge of good and evil you shall not eat,
for in the day that you eat of it you shall surely die.’ It is
first noteworthy that Genesis 2:16 says God commanded
this to Adam, which itself indicates the presence of law
– a commandment. And of course we know that laws are
supposed to be kept. This point immediately situates Adam’s
relationship to God within the context of works. But further,
we can gather from Romans 5:12-14 that Adam had the law
that he needed to keep, if we pay close attention to Paul’s
inspired reasoning there. ‘Therefore, just as sin came into
the world through one man, and death through sin, and so
death spread to all men because all sinned — for sin indeed
was in the world before the law was given, but sin is not
counted where there is no law. Yet death reigned from Adam
to Moses, even over those whose sinning was not like the
transgression of Adam, who was a type of the one who was
to come.’ Many have thought this is a difficult passage to
understand, but that is simply because Paul did not arrange
his phrases in the linear fashion we expect as moderns. If
we were to reorder his statements things become fairly
clear. In sum, death is the consequence of sin, and sin is a
transgression of the law, which means there has to be a
law for someone to be counted as a sinner. Therefore, we
can see from these verses that even though the law was
not written down on tablets until Moses, the fact that
people kept dying between Adam and Moses means they
were sinners, which further entails that Adam and all after
him broke the law. These observations situate Adam’s
relationship to God in terms of the law. In this covenant, in
which Adam could have achieved that higher state we saw in
1 Corinthians 15, his reward hinged upon keeping the law. It
was about his works, which is why we term this doctrine the
‘covenant of works.’
Here in part 1, we have started to explore the doctrine of
the covenant of works. We looked at how Adam could have
reached a new level of existence had he kept the covenant
of works. We also saw biblical evidence for saying God
had made a covenant with Adam. Then we saw that we
should call this doctrine the covenant of works because
it hinged on Adam keeping the law. This has been a sort
of biblical spadework to establish what this covenant
was, and in part 2 we will turn to see why this doctrine is
theologically important. The practical takeaway for now
is that even though there have been some complicated
biblical reflections here, that goes to show us how truly
inexhaustible the riches of God’s Word are, and we should
long give thought to its intricacies.
Harrison Perkins serves as assistant minister at
London City Presbyterian Church, a congregation of
the Free Church of Scotland. He and his wife Sarah
are from Alabama, but the Lord moved them to the
UK in 2016. While doing further studies at Queen’s
University Belfast, Harrison served at a church
in Northern Ireland, which quickly became and
remains ‘home’ to him and Sarah, before taking the
call in London in late 2018.
15
 FROM THE CHURCHES

Official Opening of new church building Stranmillis EPC

It was with an air of anticipation that a large crowd
assembled in Stranmillis EPC on Saturday afternoon 29
September for the official opening of the new church
building. Rev. Gareth Burke welcomed members and friends,
including folk who had attended in the early Botanic Avenue
days of the church, and representatives of Like Architects
and Leo Matheson Ltd. A special welcome was given to
Rev. Dr Derek Thomas, former minister of the congregation
(1979-1996), now ministering in Columbia and guest
preacher over the weekend.
At the outset, gratitude was expressed to all who had
helped further the project. Tribute was paid to the significant
contributions of the professional bodies, the Stranmillis
deacons’ board and finance committee, the trustees of
the Mackey estate and the Crumlin congregation, and
a  generous brother in the USA who sent to us a very
significant gift. A short video account of the building project
over the past 13 months was shown.
Harold Gibson, clerk of session, presented a narrative of
the events leading to the current situation. He spoke of
significant growth in numbers from 2010 on, leading to a
seating problem and cramped resources for youth activities.
After much discussion, the preferred option was to rebuild
on the present site, giving a purpose built facility with at
least one extra storey and a more modern feel. With much
prayer and the regular, sacrificial giving of the congregation,
the concept gathered momentum and was finally brought to
completion. Heartfelt gratitude was expressed to God and
the future use of the building and work of the congregation
was committed to Him as ‘we seek to reach out with the
gospel to a needy society, city and country.’
In his sermon, Derek Thomas directed his listeners to the
words of the Father at the transfiguration of Christ, when
something of the presence, uniqueness and holiness of God
was put on display. In conclusion, Dr Thomas declared that
the Father’s words are to us an exhortation (to make our
calling and election sure) and a comfort (knowing that when
He does appear we shall be like Him).
Following the service, presentations were made to Michael
Martin, lead architect, and to Peter McMahon, site foreman.
Many of those present would have been conscious of the
absence of Neal Killen and Timothy McCormick on such an
occasion. It was fitting, therefore, that Gareth Burke spoke
of these two brothers in the Lord, until recently so much
part of the Stranmillis congregation and now promoted to
glory.
Tea was served and gave opportunity to mingle with friends
and view the splendid facilities now provided.
16
FROM THE CHURCHES

17
 FROM THE CHURCHES
in Cantemir. This included cleaning and painting the inside
Team to Moldova of Pastor Boris’s church. Some time was spent digging
deep holes behind the church that would be used for the
foundations of an extra building for the church. We also made
In early July I was part of an Exodus team to Moldova for two
several visits to members of the congregation in their homes,
weeks. Moldova is an often overlooked country in-between
taking food parcels for them, as many lived in poverty. At the
Romania and Ukraine. Moldova’s economy has struggled
end of our first week in Moldova we ran a youth outreach
greatly since the collapse of the Soviet Union, of which it was
event in the church’s youth centre, followed by an outreach
part: it is often said to be Europe’s poorest country. Moldova
event for younger children in the local playground. Both
is also a hard place to be an evangelical Christian. Over 93%
events were well attended and great fun to be involved in.
of the population identify as Orthodox Christians and so the
Orthodox Church itself has great influence over Moldovan
In our second week we were involved in the running of
society.
a camp for over 100 children, nearly all of whom lived in
My team was made up of 11 teenagers and 2 leaders. In
poverty. Some had been victims of abuse. At the camp we
preparation for going out to Moldova in the summer, we met
ran a craft activity every morning and helped out with the
every week from the beginning of March to get to know each
sports in the afternoon. They had meetings in both the
other, have Bible studies and make plans for the visit. This
morning and evening. We taught the children some Christian
was great and meant that although I knew nobody on my
songs in English in both meetings. In the evening meeting we
team at the start of our meetings, by the time we were going
did a quiz based on the Bible story they had learnt earlier in
out to Moldova we all knew each other very well.
the day.
We flew from Dublin to the capital, Chișinău, and then made
the long journey to the city of Bălți. We stayed there for the
The two weeks in Moldova were definitely some of the best
first few days along with another Exodus team, to get used
in my life and it was a very worthwhile experience! To see
to Moldovan culture and continue preparations for our work.
how much the people loved God, despite how little they had
After two days in Bălți, we then made a 5 hour journey along
and the difficult situation they found themselves in, was
some very poor quality roads to the small town of Cantemir
amazing!
which was close to the border with Romania. Several of us
on the team stayed with Pastor Boris, the local pastor, and
Calvin Birnie
his family. As a team we did a wide variety of things while

18
FROM THE CHURCHES

In response to repeated invitations from a Christian friend in his

digs he went to a Pentecostal service, more to cause shock and
surprise to his friend than anything else, but he was suddenly
and dramatically converted that night as God convicted him of
sin.

From then he developed his interest in the reformed faith. On

return to the UK he began studies in the Elim Pentecostal Bible
College in London and there he met Diane Graham. They began
to attend Westminster Chapel and Dr Lloyd-Jones married them
in 1966. After service as EMF missionaries in Waterford, where
Pauline and Karen were born, the family moved to Scotland in
1971 and Norman began studies in the Free Church College in
OBITUARY - Rev Norman Whitla 1972. His first charge followed in 1976 as minister of Dunoon
and Strachur Free Church on the western shore of the Firth of
Rev Norman Whitla (1936-2018) went to be with the Lord on
Clyde. David and Stephen were born during the Dunoon years.
4 August after some years of declining physical health. Rev
Prof Warren Peel conducted his funeral in Trinity Reformed
On leaving Ballyclare and the pastoral ministry Norman served
Presbyterian Church on 9 August 2018. The items of praise were
with the Middle East Reformed Fellowship which required travel
Psalm 121, Psalm 23 and Psalm 40.1-5.
as far as Cyprus and Egypt. The family settled in Trinity RPCI and
Norman became a regular preacher in RP congregations over
Norman joined us from the Free Church of Scotland, succeeding
the next 20 years. He and Diane also opened a family business,
Rev W J McDowell as minister of our Ballyclare congregation,
Heritage House Arts.
and served for five years 1981-86. During his time at Ballyclare
a play group ran on three mornings per week and the Senior
Norman’s final years were marked by spiritual vitality and as
YPA organised a door-to-door Community Lending Library. One
his death approached he embraced the change he knew was
highlight was a John Blanchard-Peter Anderson mission in 1983.
coming. The family sang his favourite Psalms at his bedside as
In addition, Norman was Interim Moderator of our Somerton
he passed into the presence of his Saviour. David Whitla included
Road congregation for one year, 1982-83, and convener of the
in his tribute a summary of his father’s legacy – Christian,
Church Extension Committee 1984-86.
Artistic and Family. He concluded with WSC 37: “The souls of
believers are at their death made perfect in holiness, and do
His son, Rev David Whitla, a minister of the Reformed
immediately pass into glory; and their bodies, being still united to
Presbyterian Church of North America and currently pursuing
Christ, do rest in their graves till the resurrection.” We extend our
PhD studies at Queen’s University Belfast on Scottish
sincere sympathy to Diane and to Pauline, Karen, David, Stephen
Covenanter Theology and Spirituality, presented a tribute to his
and their families – they are not uninformed about “those who
father at the funeral. We thank him for making the text available
are asleep.” (1 Thess 4.13)
to us. Norman was born and grew up in Bangor, Co Down. His
interests were drawn to mechanical things from his youth - ECB
steam ships and building and flying model aircraft – but he had
little time for God. He lived in Canada 1959-63, where he was a
draughtsman with Massey Ferguson and learned to fly.

19
 FROM THE CHURCHES
Licensing of John Roger
A large congregation gathered for the service of licensing for John
Roger held in Ballyclare on Tuesday 18 September.
The moderator of Presbytery, Rev. Gareth Burke, explained that
licensing is a recognition by Presbytery that John has been called
by God and gifted for the pastoral ministry, that he has met the
required academic standards and that he is now eligible for a call
to serve in a pastoral role.
During the service, Rev. Sid Garland, convenor of the Training
for the Ministry (TOMA) committee, gave a narrative of events
leading to John’s licensing. He identified the contribution made
by Presbytery, TOMA, the Reformed Theological College where
John studied, the ministers and congregations within EPC where
he had completed placements, and finally John himself. Following
the narrative, John answered questions put to him by the Clerk
of Presbytery and then signed the formula of subscription.
Rev. Stephen Roger, John’s father and minister of Ballyclare,
concluded the act of licensing with prayer.
20
You then, my child, be strengthened by the grace
that is in Christ Jesus. 2Tim 2:1
Rev. Prof. Edward Donnelly, one of John’s teachers in RTC,
preached from 2Tim 2:1 where Paul, writing to Timothy,
directs the young pastor to be strengthened by the grace that
is in Christ Jesus. Prof. Donnelly spoke simply on the need for
strength in a day and place where the gospel is despised, the
source of that strength, only and always in Christ, and the
manifestation of that strength, not in noise and dominance,
but in the fruit of the Spirit. Although the message was applied
particularly to John at this juncture in his life, there was a
message of comfort and encouragement to all present.
It was a joy to see so many friends and family present from
within and without EPC. All who spoke of John did so with
deep appreciation of his gifts and godliness and with warmth
and affection. The whole evening was conducted with a desire
for God’s honour and a sense of thankfulness to him for his
goodness to his people.
FROM THE CHURCHES

Save the date!

Presbytery Day I love the Lord because He has heard my voice and
my supplications (Psalm 116:1) Praise God that

Conference 2019
He desires fellowship with His people and that
He hears and answers the prayers of His children.
Pray that more people would want to attend mid-
week prayer meetings and that these would be
times of unity, encouragement and perseverance
in prayer.

Saturday 27 April, Praise God that he calls and equips men for the
ministry. Thank him for each minister in EPC and

at Crumlin EPC pray for them that they would continue to be

strengthened by the grace that is in Christ Jesus.
Thank God for the ordination and installation of
John Roger as associate minister at Stranmillis.
Pray for John and Claire that the God of hope
would fill them with great joy and peace as they

Speaker: trust Him at the start of this new chapter in their

lives.

Ian Hamilton Give thanks for the Exodus team to Moldova last
summer and pray that there would be continuing
benefit to the Moldovan Christians they met.
Give thanks for young people who have a desire
to be useful in the work of God and pray that
there would be many such in our congregations
who will encourage one another in the Lord. Pray
for greater missionary interest among the next
generation.

Booking Forms Pray that young and old in our congregations

would be kept from the wiles of the devil,

will be available at your especially in the area of sexual purity. Pray that
children and teenagers growing up in a world of

church in February. perverted norms would have God’s word hidden in

their hearts that they would not sin against Him.

21

Thank God for the monthly services which have
continued in Richhill and for the work of the
interim session. Pray that Presbytery will know
the will of God in planning for the future and that
the change to twice-monthly afternoon services
will result in local people attending in greater
numbers. Ask God to presence Himself with
minister and congregation each time they meet.
Please pray for camp reunion days and weekends.
Ask God for safety in all travel and activities, but
most of all that these would be times of spiritual
challenge, helpfulness and growth in young lives.
Pray for God-given strength and energy for all
who lead and teach.
Praise God for the completion of the Stranmillis
building project. Pray that the new facilities will be
used for the glory of God as the gospel is held out
to a needy society, city and country.
Thank God for the year that is past. Pray that
those who fear what 2019 will bring in terms of
health, employment, business or family matters
will cast all their care upon Him, knowing that He
cares for them.
In the face of political uncertainty give thanks that
the Lord is in His holy temple.
Let all the earth keep silence before Him.
22
BOOK REVIEWS
Title: A Time for Confidence:
Trusting God in a Post-Christian
Society
Author: Stephen J. Nichols
Publisher: Orlando: Reformation
Trust, 2016
Pages: 152 (Softcover)
Christians living in the west have
felt the pressure of progressive
society at an increasing, and even
an alarming, rate for the past
several years. Of course, this
makes us uncomfortable when we have long appreciated having
a cultural dominance that made it easier to assume that people
would default to at least some sort of Christian values. It does,
however, appear that those days of cultural dominance are
behind us in the west, and that we now have to think through
how we relate and respond to a culture that increasingly finds
us odd, archaic, and strange. Stephen Nichols addressed this
topic head on in A Time for Confidence, and this reader thinks
this book is likely a must read for all who worry about the
church in societies that are less and less fond of us.
The beauty of Nichols’ work is not in bringing new
information. Likely all of the truths recounted in this book will
be familiar to readers of this magazine. The beauty of this little
volume is in how Nichols packages those truths to refresh
Christian courage and hope as we think about our relationship
to a deteriorating world. Because in this deteriorating society
that is self-consciously turning away from its long Christian
heritage, there are many responses we might have as the
church. We might be angry, and shift to an us-versus-them
mentality where we grow to hate the world and every
unbeliever in it. As tempting as that might be, anyone who has
read the Holy Bible knows that this mindset is not a legitimate
option for Christians. Jesus calls us to love the world even if
it hates us. Another possible response, and I imagine a far
more likely one, is to be afraid and frightened of the world
as it turns its back on Christianity, and looks for new and
progressive ways to “suppress the truth in unrighteousness”
(Romans 1:18). But we also know that “God gave us
a spirit not of fear but of power and love and self-control.” (2
Timothy 1:7) So, we should resist letting ourselves fester in our
fear of what may or may not come as society becomes more
explicit in its dislike of the gospel.
That perhaps leaves only one other option for
biblically-minded Christians (as we must recognize that
biblically-minded Christians will not embrace progressivism as
a good thing since the murder of the unborn and the celebration
of immorality is not something we can endorse).
 BOOK REVIEWS
That other option is to have confidence in what God Title: In Their Own Words
can achieve even in difficult cultural times. Nichols makes a Author: David B. Calhoun
powerful, but more importantly an encouraging, case that Publisher: Banner of Truth, 2019
this should be the response Christians have to the changes Pages: 232 (Paperback)
RRP £6.25 Our price £5
in western culture. Although the book is written primarily
with an American audience in mind, the issues and difficulties
Hundreds of biographies have
discussed there easily transpose into our own culture. Nichols
been written of Martin Luther,
reflected on the book of Philippians and pointed out how there
John Calvin, John Knox and John
were people “within Caesar’s household” who had become
Bunyan. But there is something
Christians (Philippians 4:22). Now, Paul likely wrote this letter unique to be gained by listening to
during the reign of Emperor Nero, one of the most wicked these men tell their stories in their
Caesars on record. But even in this season where Christians own words.
might expect little ground to be gained in evangelism, even
people within Nero’s own house were turning to the gospel. The In Their Own Words is a collection of testimonial statements
account of the Philippian jailer is a case in point (Acts 16:25-40). drawn from the writings of Luther, Calvin, Knox, and Bunyan.
This man was likely part of the Praetorian Guard, and Nichols We see men who candidly confessed their sins and boldly
described how these men were the special forces of their era. testified to the grace, mercy, and goodness of God to them.
We are always tempted to think there are people beyond the Their testimonies illustrate the great truth stated by Paul that
‘where sin abounded, grace abounded much more, so that
explosive power of the gospel, but even this toughest-of-the-
as sin reigned in death, even so grace might reign through
tough commando was humbled by the message of Christ and
righteousness to eternal life through Jesus Christ our Lord’
the walls of his unbelief were shattered by the power of the
(Rom. 5:20-21).
gospel. The takeaway is obviously profound. The gospel has not
lost any power in our day, as it still rests on the sovereignty of
the Almighty God. We too can expect God to do good and great Title: The Glory of Grace: An
things, even in this age when gospel results are unexpected. Introduction to the Puritans
God will have his glory, and we can count on that. And if you Authors: Lewis Allen & Tim
would take up and read Stephen Nichols’ A Time for Confidence Chester
you would be reminded of that wonderful truth and be Publisher: Banner of Truth, 2019
encouraged to have hope in your God in fresh ways. Pages: 167 (Paperback)
RRP £7 Our price £5.60

Who were the Puritans? What

did they seek to achieve? What

Special offer
were their successes and failures?
Are they of any importance to

for churches Christians today?

Christians today need to discover the important story of how

Each copy of these men and women sought to follow Jesus Christ. Their
convictions resulted in a brave and joyful faith, and the writing
A Time for Confidence? they have left us on the Christian life continues to be a rich
resource for Christian discipleship. The Glory of Grace will
RRP: £8.50 introduce you to people who had a deep love for Jesus Christ

Our Special Offer: and a great vision for the Christian life. We all have much to
learn…

£5.00 Each chapter contains a concise introduction followed

by carefully selected excerpts from key Puritan works, together
with suggestions for further reading.

23
 Best of the Blogs
A selection of online blogs and articles to challenge and
encourage you in your walk with God and his people…
Beginning Ministry and Family Life
www.tabletalkmagazine.com/posts/2018/05/beginning-
ministry-and-family-life/
The Pastor’s Family and the Church
www.tabletalkmagazine.com/posts/2018/11/the-pastors-
family-and-the-church/
These two blogs, both written by Drew DiNardo, are written
primarily for pastors, but they will be helpful in terms of
knowing how to pray and care for your minister and his
family.
A Letter to the Inactive Member (Kyle Borg)
www.gentlereformation.com/2018/12/21/a-letter-to-the-
inactive-member/
“I’m not certain but I suspect that if you asked a pastor what
discourages him most, a common answer given would be
the inactive member. By inactivity I don’t mean only those
who are habitually absent, but also the member who merely
warms a seat but does little to participate in the life, service,
and especially the worship of the church. But it’s not only a
great discouragement for a pastor (and congregation), it is
also a good reason for concern.”
In the New Testament, Jesus fulfills these three types of
sin-sacrifices in a way that highlights the different facets of
Christ’s redemptive work on our behalf.”
Word, Sacrament, and Discipline: Sacraments, Grace on
Display
www.placefortruth.org/blog/word-sacrament-and-
discipline-sacraments-grace-display
“The Lord has given us the Sacraments to bless us, to build
us up in the most holy faith. Let us see His grace, clearly on
display, for us, as we see, touch, taste, and experience these
pictures and promises for us in Christ.”
Why We Need Pastors (Fred Greco)
www.tabletalkmagazine.com/posts/2018/12/why-we-
need-pastors/
“When someone begins to talk or write about the
organization of the church, eyes often begin to glaze over
and attention wanders. Church organization is not thought to
be the most practical or ministry-minded topic. After all, who
is excited to learn about committee structures or meeting
minutes? But the reality is that the organization of the
church is a means that King Jesus uses to disciple His people
and to bring the gospel to a lost and needy world.”

Why Modern Christians Should Obey the 10

Commandments (Kevin De Young)
www.crossway.org/articles/why-modern-christians-
should-obey-the-10-commandments/
“In the Sermon on the Mount in Matthew chapter 5, Jesus
says that he’s not come to set aside the law and the
prophecies—to loose, destroy, or abolish them—but to fulfill
them.”

Jesus: The Perfect Burnt, Sin, and Guilt Offering (Adriel

Sanchez)
www.corechristianity.com/resource-library/3/966
“The book of Leviticus opens up with a description of
five different offerings for Old Covenant worship. These
offerings are the burnt offering, the grain offering, the peace
offering, the sin offering, and the guilt offering. Three of
these offerings relate in particular to sin and its effects.
They highlight the different ways in which sin taints the
worshipper, the place of worship, and the community.

24