write the history of England or France equally as well?  Certainly, and for

aught we know the Scriptures of truth from which the angel took the small

portion given in Daniel 11, recorded the rise and fall of the Roman Empire,

and the complete histories of all the nations on the earth.

At once we see how limited the Scriptures really are, and that by

Divine appointment.  There are lines of truth which enter the sacred Record

in Genesis, but which commenced a long way back before the book of Genesis

begins.  When we read that Satan abode not in the truth, we have a statement

which we believe, but we are all only too conscious that the revelation is

also exceedingly limited.  We do not know anything of Satan's sin or

circumstances; if it had been necessary and right for us to have known, the

Lord could have given us a most graphic and detailed account.  Ezekiel 28:17

suggests that by pride he fell.  The lesson is clear, but details which would

minister to our curiosity are withheld.  When the risen Lord spoke His

wondrous words to the disciples as recorded in Luke 24, we read that He began

at Moses and the Prophets (verse 27).  He could have begun much earlier, and

told of the time when Satan fell, and even have given definite instructions

regarding the many problems upon which the minds of men have speculated for

all time.  He could have settled, in a few words, the problem of the

introduction, permission and purpose of evil.  We are not told that He did

any such thing, but 'Beginning at Moses and all the prophets, He expounded

(or interpreted) unto them in all the Scriptures the things concerning

From our reading of the Word we have come to see that eternity is

nowhere its theme.  The Bible is entirely taken up with the Purpose of the

Ages.  Even then, we have to see that the Bible largely passes over much that

we would like to know within the limits even of the ages, and focuses our

attention first upon the chosen people of Israel, and, for a short space,

upon the Church of the present dispensation.  Its object is not so much to

explain all to us, but to guide us during this our pilgrimage with the happy

knowledge that in resurrection glory we shall have time and opportunity to

become acquainted with the wider revelation of God's purposes and ways.

The diagram opposite may be suggestive.

Let us not attempt to force back the roll beyond the appointed limits.

Let us be content to say of some things, that we do not know, because God has

not told us.  We shall be more pleasing to Him by so doing, than if we take

the responsibility upon ourselves of completing the revelation which He has

purposely left unfinished.  Once more we would remark that in all that we

have said we desire it to be understood that we are not questioning or

doubting God's Holy Word, but rather bow before His sovereignty,

acknowledging with grateful love the absolute inspiration of all that He has

revealed, and acknowledging equally the sovereign wisdom that lies behind the

withholding of much that we might have expected to be written.

Let us keep close to what is written.  Let us be content with what God

has said, and if some lines of truth appear to conflict, let us not attempt

to reconcile them, for the very attempt savours of unbelief, but let us be

assured that when we see the complete purpose unfolded, all will be perfect

and harmonious, and transcend the highest flight of our present imagination.