- In January of 2016, Jerry Falwell, Jr. endorses Trump and promises to deliver Evangelicals for him in January in exchange for Trump’s lawyer helping cover up the issue with the “pool boy.” https://www.reuters.com/article/us-usa-politics-falwell-exclusive/exclusive-trump-fixer-cohen-says-he-helped-falwell-handle-racy-photos-idUSKCN1SD2JG
- More details of this ^ have come out today in this story (which I am frankly ashamed even to share the link to). https://www.reuters.com/investigates/special-report/usa-falwell-relationship/
- In June of 2016, Falwell introduces Trump to a group of 1,000 Evangelical/Conservative leaders. Read the story about the event now (especially Falwell’s comments) in light of what we have learned about the basis of this endorsement. https://time.com/4375975/donald-trump-evangelical-conservative-leaders-meeting/
- Trump, of course, goes on to win the nomination and eventually the presidency buoyed by the Evangelical vote.
- Trump continues to receive cover from same Evangelical leaders amidst all manner of corruption and failures in leadership (while occasionally throwing bones to Evangelicals for their continued support).
- Trump is endorsed and supported by Evangelical leaders for a second term with some leaders saying things like you aren’t a true Christian if you don’t vote for Trump or all true Christians will vote for Trump.
- Pastors who don’t wholeheartedly endorse Trump or allow for the Christian conscience to be shaped differently in the upcoming election are accused of being Marxists, socialists, liberals, lack courage (BTW, you’re crazy if you don’t think this takes courage to say. BTW2, this is what many African-American Christians have dealt with for decades and it is pathetic that they have been treated as sub-par Christians by the wider white evangelical world because many of them vote differently for what should be completely understandable reasons.).
On May 8th, 1864, Charles Haddon Spurgeon preached a sermon from Titus 1:2 provocatively titled “What God Cannot Do!” The text refers to God who “cannot lie.” After denouncing the pervasiveness of lying among humans (including an interesting reference to the deceitfulness of King James “whose name dishonours our English Bible”), Spurgeon expounds upon the text’s teaching of the impossibility of God lying. The “first practical conclusion” drawn from the text in the final point of application touches upon the issue of whether it is a duty for sinners to believe the gospel of Jesus Christ. Spurgeon finds help against the hyper-Calvinistic teaching that since sinners lack the ability to believe the gospel, they are not therefore responsible. Spurgeon infers that the Scripture’s teaching that God cannot lie requires one to hold to “duty-faith.”
Brethren, if it be so that God cannot lie, then it must be the natural duty of all his creatures to believe him. I cannot resist that conclusion. It seems to me to be as clear as noonday, that it is every man’s duty to believe truth, and that if God must speak and act truth, and truth only, it is the duty of all intelligent creatures to believe him. Here is “Duty-faith” again, which some are railing at, but how they can get away from it, and yet believe that God cannot lie, I cannot understand. If it be not my duty to believe in God, then it is no sin for me to call God a liar. Will anyone subscribe to that—that God is a liar? I think not; and if to think God to be a liar would be a most atrocious piece of blasphemy, then it can only be so on the ground that it is the natural and incumbent duty of every creature understanding the truthfulness of God to believe in God. If God has set forth the Lord Jesus Christ as the propitiation for sin, and has told me to trust Christ, it is my duty to trust Christ, because God cannot lie; and though my sinful heart will never believe in Christ as a matter of duty but only through the work of the Holy Spirit, yet faith does not cease to be a duty; and whenever I am unbelieving and have doubts concerning God, however moral my outward life may be, I am living in daily sin; I am perpetrating a sin against the first principles of morality. If I doubt God, as far as I am able I rob him of his honour, and stab him in the vital point of his glory; I am, in fact, living an open traitor and a sworn rebel against God, upon whom I heap the daily insult of daring to doubt him. O my hearers, there are some of you who do not believe in Christ; I wish you would look at your character and position in this light. You are not trusting in Christ for your salvation. Remember, “He that believeth not God hath made him a liar;” those are John’s own inspired words, and you are, every day that you are not a believer in Christ, virtually writing upon your doorpost, and saying with your mouth, “God is a liar; Christ is not able to save me; I will not trust him ; I do not believe God’s promise; I do not think he is sincere in his invitation to me to come to Christ; I do not believe what God says.” Remember that you are living in such a state as this, and may God the Holy Ghost impress you with a sense of the sin of that state, and feeling this your sin and misery, I pray God to lead you to cry, “Lord, I believe, help thou my unbelief.” This, then, is our first practical conclusion from the fact that God cannot lie.
Charles Haddon Spurgeon, “What God Cannot Do!” in The Metropolitan Tabernacle Pulpit, vol. 10 (1864), 261-262.
The entire sermon is available online from The Spurgeon Center for Biblical Preaching at Midwestern Seminary.
Our Sovereign God,
We pray to you recognizing that you are in control over all things. There is not one maverick molecule in the universe. All planets, stars, comets, molecules, microbes, and viruses are under your sovereign control. You work all things after the counsel of your will. None can stay your hand or say what doest thou.
We acknowledge that not only you sovereign, but you are a loving father over creation, and especially to those who know You. Not one bird can fall from the sky or one hair from our heads without you knowing and caring. You knit us together in our mother’s wombs. We are fearfully and wonderfully made. You know our bodies better than we know our bodies. You know disease better than doctors know disease and, ultimately, we rest in your loving, sovereign care of us.
We also thank you that you have given us as human beings the ability to understand disease and infection and how it spreads. Thank you for the medical community that is working so hard to prepare us for, respond to, and treat this current health challenge. Thank you also for civil government which was established by you to protect its citizens. Thank you for our governor and his team and those advising them from the medical community. I pray for strength and health for all those making decisions and recommendations that impact the public safety of so many.
Thank you also for members of the House and Senate who are serving their constituents by keeping themselves and others informed and find themselves in the difficult position of giving advice to those in their districts. We pray for health and strength for these legislators, their family, and the staff that supports them.
Please be with this body today as they conduct the business of this Commonwealth. Give them peace as many of them are separated from their families and homes in this time of uncertainty. Give them all your peace that surpasses human understanding.
Most of all we thank you for your Son, the Lord Jesus Christ, who came into this world of sickness and sin as an expression of your sovereign plan and fatherly love of this world. Thank you that by His sinless life, substitutionary death, and victorious resurrection, He conquered the grave, defeated death, took away death’s sting and, in the words of the author of Hebrews, delivered all those who through fear of death were subject to lifelong slavery! May all who hear these words and all across our Commonwealth and around the world, find peace and comfort in the grace and mercy through faith in the Lord Jesus.
In Jesus’ Name, Amen!
I was contacted yesterday by Elana Schor, national AP reporter for religion and politics. She was working on a story on the relationship between faith and science in the current COVID-19 health crisis. Specifically she asked me about the role of faith and science in light of Kentucky Governor Andy Beshear’s recommendation that churches consider canceling their worship services this weekend. Elana did an excellent job on the article exploring how different faith communities are responding to the virus crisis. Of course, my comments were only one section of the story that focused on Kentucky and only one sentence was shared (it was done responsibly and I have no complaints). I thought I would share my full response to Elana in case it might be helpful for those thinking through these issues. In the response, I reference my email to our church. It is available here.
Below are the plans for our church services going forward. These are subject to change as more data becomes available. That probably partially answers your question by indicating that I am open to data and considering that data in making decisions. I have a lot of thoughts about the relationship between faith and science. I believe that there are often conflicts between the two and when that happens we (the faith community) have improperly interpreted or applied scripture OR the scientific community has improperly interpreted the natural world. In other words, I don’t believe there can be a real conflict between God’s two books of nature and scripture; the conflict lies in our interpretation of the same. As such, I am open to the findings of science, especially regarding the spread and containment of infectious diseases. Governor Beshear’s recommendation to consider canceling services was well taken by me. I recognize his responsibility and concern to mitigate this health crisis and I respect that. We want to take seriously the health challenges that experts are describing and their prescriptions to address those challenges. However, we have to balance that by our responsibility to continue our regular expressions of worshiping and gathering, which I believe is commanded of us as Christians (Hebrews 10:25). The precautions that I outlined in my email to the church (below) and posted on social media are a response to the scientific information being provided. I would not rule out canceling services altogether when it becomes clear that the steps I’ve outline are not sufficient to protect our people. We do know how disease spreads and the type of individuals that are particularly at risk. Those concerns are being addressed, I trust, sufficiently in our plan. This allows us to balance the practice of our faith while recognizing and responding responsibly to the health crisis outlined by the medical community.
I hope this is helpful. Feel free to follow up.
Steve Weaver, pastor
Farmdale Baptist Church
Email to the church:
Today is 29 February. It is a leap year. So was 1640. On 29 February 1640 in the remote Buckinghamshire parish of Stoke Hammond Benjamin Keach was born to John and Joyce Keach. He became a prominent preacher in London after 1668. He was the most prolific writer among the Particular Baptists in the last quarter of the seventeenth century, and one of the men who convened the 1689 National Assembly of Particular Baptist churches, signing the Second London Baptist Confession of Faith.
At his trial before the Aylesbury Assizes in 1664 he endured rough justice, was subsequently fined and pilloried. The rector of Stoke Hammond had brought Keach to the attention of the authorities, belittling him as an uneducated tailor, ‘and one that is a teacher in a new fangled way.’ In the indictment read out at his trial, he was charged with saying (among many other things) that ‘Christ has not chosen the wise and prudent men after the flesh, nor great doctors and rabbis: not many mighty and noble, saith Paul, are called: but rather the poor and despised, even tradesmen and suchlike…’
Twelve years previously on 28 November 1628, in the parish of Elstow in neighbouring Bedfordshire in a cottage near the hamlet of Harrowden, John Bunyan was born. His fame is greater than that of Benjamin Keach. He too was an ordinary man, a tinker by trade. He also suffered for his Christian faith.
Over a hundred years later, 16 August 1761 in the village of Paulerspury, in neighbouring Northamptonshire, William Carey was born. By trade he was a cobbler. He of course became famous as the man who took the gospel to the Indian sub-continent.
A tailor, a tinker, and a cobbler: ordinary men who became decided and influential Christians. The grace and power of God equipped them to be preachers of the gospel of the Lord Jesus Christ. Keach was right, ‘God has chosen the weak things of the world to put to shame the things which are mighty; and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are, that no flesh should glory in his presence, 1 Corinthians 1.27-29.
If would like to read more about Keach then get hold of The Excellent Benjamin Keach, Joshua Press, 2015. Be sure you obtain the second edition.
John Piper recently participated in The Crossway Podcast series and discussed a variety of issues including God’s sovereignty, pastoral burnout, and racism. I think his comments about how faithful preaching of the text of Scripture would root out racism are spot-on. Sadly, some historically (and even presently), don’t preach the implications of the text for racism because they fear to do so. May God help us to be faithful to the text and its implications when it comes to all areas of sin in our hearts and lives.
What I think is needed is for every pastor to just get really serious about the text. I mean really serious about the implications of the text. And here’s what I’m thinking. When I was a kid, and in the say 50 years before that, so we’re talking basically the first half of the 20th century, every Klansman in the South belonged to a church probably. What I’m saying is: that was very defective preaching. Because the kind of preaching I have in mind–they could not stay. They couldn’t. You would be saying things that would be so outlandish to Ku Klux Klan members, they’d storm out of your church, or they’d fire you quick. And that’s what ought to be happening today, and you don’t have to get into the nitty gritty of economics, say, or prison reform, or how police behave, and I think we ought to talk about all those, don’t misunderstand. I’m just saying that’s not the radical stuff. Are you kidding me? Read your Bible! You want to see something radical? Go and see what Paul says about you, black man, or me, white man, both under the blood of Jesus, united to him for our righteousness in the forgiveness of our sins and wedded in one family living together forever in heaven and think you could go out and talk bad about me? You’re going to despise me? You’re going to treat me with disrespect? I mean that is not possible. And it’s not being preached like that. Because we’re not good preachers. We’re not good text wringers to get every drop of radical implication out of these texts. So yes. Short answer: yes. The Pauline picture of the new man in Christ. Neither Jew nor Gentile, neither slave nor free, neither Scythian, no barbarian, but all one in Christ is so radical that if it were preached faithfully with text-wringing pointed prophetic application, people would squirm in their seats and leave this church or fire this pastor or lay down their racist inclinations.
You can listen to the entire interview or read the transcript here.
Many are familiar with Matthew Henry’s (1662–1714) commentary on Genesis 2:21. Henry, whose exposition of the entire Bible is still in print today, found it instructive that God formed woman from the side of man.
That the woman was made out of the side of Adam, not made out of his head to rule over him, nor out of his feet to be trampled upon by him, but out of his side to be equal with him, under his arm to be protected, and near his heart to be beloved.
Although this is oft-quoted, what is lesser known is that the original source for this exposition was from Henry’s father, Phillip (1631–1696), a Puritan preacher himself. As a twenty-year-old, the younger Henry had written out his father’s exposition of the text. It was discovered and published in 1829 as An Exposition with Practical Observations, upon the First Eleven Chapters of the Book of Genesis. From the words of Phillip you can ascertain the development of Matthew’s understanding on how a husband should treat his wife.
Adam lost a rib, but he got a better thing out of it, even a help meet for him. Thus God uses [is accustomed] to deal with his children: they lose sometimes some of their creature-comforts; but then perhaps they get more of the Creator’s comforts, and that’s a blessed exchange. This bone was taken out of Adam’s side, fitly noting the woman’s place; not out of his head, to be above him; not out of his feet, to be trampled on by him; nor from before him, as his better; nor from behind him, as his servant;—but out of his side, to be equal with him; near his heart, for he owes her love; under his arm, for he owes her protection. Surely they forget from whence the woman was taken, that carry themselves haughtily and abusively towards their wives. (Phillip Henry, An Exposition with Practical Observations, 56)
See Allan Harman, Matthew Henry: His Life and Influence (Christian Focus, 2012), 154–155.
I have noticed that some of my friends on social media are concerned that the current cultural moment will create a backlash against central biblical teachings. No doubt some will use this moment to advance their own agendas, but Christians have nothing to fear from any cultural moment that helps us see truth more clearly. Also, we must be careful about impugning motives to people who are taking a stand on matters of social justice and/or siding with women who have been victimized by men, as being a part of some vast left-wing conspiracy to lead Christians into theological liberalism. Although we must be always vigilant for the truth, some of hysteria that I have seen borders on libel. For those who affirm and have not denied the core doctrines of the Christian faith, we should not accuse them of a strategy of subterfuge because we might disagree with their application of biblical truth to a specific situation. We often have a knee-jerk reaction to anything recognized or celebrated by our culture. This is understandable given the fallen world’s general opposition to divine truth. However, just because our culture is recognizing a truth, does not mean that the church must reject that truth. Here are some principles that I believe we should use in evaluating cultural moments in light of divine revelation.
- All truth is God’s truth.
- Because of general revelation, we should not be surprised to find divine truth reflected in human culture.
- This truth is often distorted because of human rebellion against the Creator.
- However, there are areas of overlap between biblical truth and truths recognized by our culture.
- Scripture is our ultimate authority and will always overrule cultural mores.
- However, Christians have sometimes misinterpreted and misapplied Scripture.
- Scripture is infallible, but our interpretations and applications of Scripture are fallible.
- The majority of American Christians have been tragically wrong on some major issues, eg., Slavery, Civil Rights, and treatment of women.
- When cultural moments allow us to recognize and correct our misinterpretations of Scripture, this is not compromise but faithfulness.
- These cultural moments are opportunities to reevaluate our interpretations and applications of Scripture, but must never cause us to deny the trustworthiness and sufficiency of Scripture.
In Matthew 13:10-17, in the midst of his parables of the kingdom, Jesus explained something of the purpose of the parables to his disciples. The answer is problematic, however, because it goes against our common assumption that the purpose of the parables was to simplify and clarify. Consider the following:
Then the disciples came and said to him, “Why do you speak to them in parables?” 11 And he answered them, “To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given. 12 For to the one who has, more will be given, and he will have an abundance, but from the one who has not, even what he has will be taken away. 13 This is why I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. 14 Indeed, in their case the prophecy of Isaiah is fulfilled that says:
“You will indeed hear but never understand,
and you will indeed see but never perceive.
15 For this people’s heart has grown dull,
and with their ears they can barely hear,
and their eyes they have closed,
lest they should see with their eyes
and hear with their ears
and understand with their heart
and turn, and I would heal them.”
16 But blessed are your eyes, for they see, and your ears, for they hear. 17 For truly, I say to you, many prophets and righteous people longed to see what you see, and did not see it, and to hear what you hear, and did not hear it.
This raises a couple of questions.
Is the Purpose of the Parables to Reveal Truth?
This seems to be one of the most obvious things in the world at first glance. My guess is that if you asked most regular church attenders what the purpose of the parables was, you would hear something like “stories that illustrate truths or principles from Jesus.” And for good reason. The word “parable” actually comes from a compound Greek word παραβολα meaning “to throw alongside.” In other words, a parable is meant to be a story thrown alongside a more abstract idea to illustrate it in familiar terms. Parables are earthly stories illustrating heavenly truths. For example, has ever a better illustration been given of what it means to love one’s neighbor than the story of the Good Samaritan; or, of the forgiving love of the Father than the story of the Prodigal Son?
So the parables exist to reveal, clarify, illustrate truth.
But, if this is the case, why did Jesus have to explain his parables so many times? This leads us to our next question.
Is the Purpose of the Parables to Conceal Truth?
In verse 10, Jesus is asked by his disciples the precise question that we are considering this morning. This what we want to know. “Why do you speak to them in parables?” Jesus’ answer is as pointed as it is shocking. Rather than to reveal his teaching, Jesus says his parables are meant to conceal truth. First, he says, it distinguishes between his disciples and the unbelieving crowd. Verse 11: “To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given.” This highlights the necessity of supernatural revelation for us to know divine truth. Divine revelation is necessary because humans naturally do not understand God’s truth. 1 Corinthians 2:14 tells us that “The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned.” The scriptures clearly teach human inability to attain any saving knowledge of God apart from an exercise of his grace. For example, in John 6:44, Jesus says, “No one can come to me unless the Father who sent me draws him.” The word “can” is a word of ability. While all are invited to come and all “may” (a word of permission) come to Christ, the biblical reality is that no one can apart from God’s gracious drawing of that individual to himself. This fulfills Isaiah 6:9-10 quoted in verses 14-15. We see here the nature of human ability. It is not the lacking of some physical faculty, but a moral inability. They see, but will not see. This means they are morally responsible, because it is not lack of physical ability that hinders them from coming to Christ. This is why Jesus could say in Matthew 23:37, “O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing!” Their guilt is their own.
This reality of human inability makes divine initiative an absolute necessity if anyone is ever to be saved. Thankfully, God graciously reveals himself to some. To his disciples, Jesus said in verse 11, “To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given.” This is exactly what Jesus was talking about in Matthew 11:25-27.
At that time Jesus declared, “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; 26 yes, Father, for such was your gracious will. 27 All things have been handed over to me by my Father, and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him.
These verses highlight the divine prerogative that God has to reveal truth to some and conceal it from others. We don’t understand this fully, but we are committed to believing what Scripture teaches and rejoice that God in his grace has chosen to reveal himself to us. This is exactly what Jesus says we should do (verses 16-17). Marvel at divine grace to you! The doctrine of election is never in Scripture something to be argued over and debated, but something to wonder over in amazement at God’s grace. If we truly understand human sinfulness and rebellion, our question will never be, “Why does God not reveal himself to some?”, but “Why, oh why, has God revealed himself to me?”
The Answer is “Yes.”
So, the answer to the question, “Did Jesus teach in parables to reveal or conceal truth?”, is an unequivocal “Yes!” Jesus taught in parables to illustrate and clarify abstract spiritual truths with physical illustrations with which everyone could identify. However, he did so in such a way that those truths would actually be unclear to those in rebellion against him and clear only to those committed to following him. Though Jesus spoke these parables in public to large crowds, they mostly only heard a good story. They didn’t understand the spiritual meaning. When Jesus was alone with his disciples, he would explain the heavenly meaning. In this way, Jesus made it more difficult for his opponents to have accusations against him, but he also used this method to fulfill his divine prerogative of revealing truth to some and concealing it from others. The same sun that hardens the clay, also melts the wax. In a similar way, the same parables which concealed the truth to some, revealed it to others.
At the end of the day, our response should be gratitude to God for his gracious revelation of himself to us.
The primary response of believers should be gratefulness! We who were spiritually dead and totally unable to come to God have been awakened by divine grace and made to see the glories of Christ to which we have gladly responded in repentance and faith. To God Alone Be the Glory!
This teaching should also lead us to compassion for the lost. That we would weep for them as Jesus did and plead with them to come to Christ (as Jesus did). We should pray to God that the same God who opened our eyes would open their eyes to the gospel. This is their only hope. If we truly believed this, we would be people of prayer!
Finally, we should be grateful that we have in Scripture Christ’s own explanation of many of these parables. These teachings have been preserved for us by the work of the Holy Spirit who inspired biblical writers to record this information. We also have the presence of this very same Holy Spirit in our lives as believers to lead us in our study of Scripture. The Spirit of Christ himself lives within every believer guiding in our understanding of God’s Word. Thanks be to God for his unspeakable gift!
I love the following story about prayer and God’s provision. I shared it this morning with my Sunday School class and was asked to share it online. The story comes from Helen Roseveare (1925–2016), English missionary to the Congo. Justin Taylor did a profile of her when she passed in 2016.
THE HOT WATER BOTTLE – A True Story By Helen Roseveare, Missionary to Africa
One night, in Central Africa, I had worked hard to help a mother in the labor ward; but in spite of all that we could do, she died leaving us with a tiny, premature baby and a crying, two-year-old daughter.
We would have difficulty keeping the baby alive. We had no incubator. We had no electricity to run an incubator, and no special feeding facilities. Although we lived on the equator, nights were often chilly with treacherous drafts.
A student-midwife went for the box we had for such babies and for the cotton wool that the baby would be wrapped in. Another went to stoke up the fire and fill a hot water bottle. She came back shortly, in distress, to tell me that in filling the bottle, it had burst. Rubber perishes easily in tropical climates. “…and it is our last hot water bottle!” she exclaimed. As in the West, it is no good crying over spilled milk; so, in Central Africa it might be considered no good crying over a burst water bottle. They do not grow on trees, and there are no drugstores down forest pathways. All right,” I said, “Put the baby as near the fire as you safely can; sleep between the baby and the door to keep it free from drafts. Your job is to keep the baby warm.”
The following noon, as I did most days, I went to have prayers with many of the orphanage children who chose to gather with me. I gave the youngsters various suggestions of things to pray about and told them about the tiny baby. I explained our problem about keeping the baby warm enough, mentioning the hot water bottle. The baby could so easily die if it got chilled. I also told them about the two-year-old sister, crying because her mother had died. During the prayer time, one ten-year-old girl, Ruth, prayed with the usual blunt consciousness of our African children. “Please, God,” she prayed, “send us a water bottle. It’ll be no good tomorrow, God, the baby’ll be dead; so, please send it this afternoon.” While I gasped inwardly at the audacity of the prayer, she added by way of corollary, ” …And while You are about it, would You please send a dolly for the little girl so she’ll know You really love her?” As often with children’s prayers, I was put on the spot. Could I honestly say, “Amen?” I just did not believe that God could do this. Oh, yes, I know that He can do everything: The Bible says so, but there are limits, aren’t there? The only way God could answer this particular prayer would be by sending a parcel from the homeland. I had been in Africa for almost four years at that time, and I had never, ever received a parcel from home. Anyway, if anyone did send a parcel, who would put in a hot water bottle? I lived on the equator!
Halfway through the afternoon, while I was teaching in the nurses’ training school, a message was sent that there was a car at my front door. By the time that I reached home, the car had gone, but there, on the veranda, was a large twenty-two pound parcel! I felt tears pricking my eyes. I could not open the parcel alone; so, I sent for the orphanage children. Together we pulled off the string, carefully undoing each knot. We folded the paper, taking care not to tear it unduly. Excitement was mounting. Some thirty or forty pairs of eyes were focused on the large cardboard box. From the top, I lifted out brightly colored, knitted jerseys. Eyes sparkled as I gave them out. Then, there were the knitted bandages for the leprosy patients, and the children began to look a little bored. Next, came a box of mixed raisins and sultanas – – that would make a nice batch of buns for the weekend. As I put my hand in again, I felt the…could it really be? I grasped it, and pulled it out. Yes, “A brand-new rubber, hot water bottle!” I cried. I had not asked God to send it; I had not truly believed that He could. Ruth was in the front row of the children. She rushed forward, crying out, “If God has sent the bottle, He must have sent the dolly, too!” Rummaging down to the bottom of the box, she pulled out the small, beautifully dressed dolly. Her eyes shone: She had never doubted! Looking up at me, she asked, “Can I go over with you, Mummy, and give this dolly to that little girl, so she’ll know that Jesus really loves her?”
That parcel had been on the way for five whole months, packed up by my former Sunday School class, whose leader had heard and obeyed God’s prompting to send a hot water bottle, even to the equator. One of the girls had put in a dolly for an African child — five months earlier in answer to the believing prayer of a ten-year-old to bring it “That afternoon!” “And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear.” Isaiah 65:24
Helen Roseveare a doctor missionary from England to Zaire, Africa, told this as it had happened to her in Africa. She shared it in her testimony on a Wednesday night at Thomas Road Baptist Church.