foundations of the earth, and Whose hands made the heavens. Nothing can be more explicit than the testimony of

John 1, Hebrews 1 and Colossians 1. To believe what these passages teach, makes it impossible for any one at the

same time to confess:

`I believe in God the Father Almighty Maker of heaven and earth'

for creation is never ascribed to the Father, but always to Him Who in fulness of time became flesh and dwelt

among us, the Only begotten Son of God.

We return to Revelation 4, and to Acts 17 to pick up the threads that were for the time left ungathered. The

Creator in Revelation 4:8 is called `Lord God Almighty'. In Revelation 19:6 we read `Alleluia: for the Lord God

Omnipotent reigneth' and in Revelation 11:17 `We give Thee thanks, O Lord God Almighty, Which art, and wast

and art to come; because Thou hast taken to Thee Thy great power, and hast reigned'. In each passage, identical

language is found in the original:

Kurios ho Theos ho pantokrator.

Who is the Lord, God Omnipotent? It is He Who is `King of kings and Lord of lords' (Rev. 19:16). What is His

name, is it known? Yes, and no:

`He had a name written, that no man knew, but He Himself' yet `His name is called The Word of God' (Rev.

He Who takes to Himself His great power and reigns is Christ which Revelation 11 follows by saying `Thy wrath is

come' (Rev. 11:18). At the time of judgment, this is declared to be `the wrath of the LAMB' (Rev. 6:16).

Returning once again to Revelation 4, we noted that the title `Which was, and is, and is to come' is given (Rev.

4:8). In chapter 1 this title is assumed by Christ (Rev. 1:8), and is used again in chapter 11. Here however a

somewhat remarkable feature demands attention. All the critical texts and the Revised Version read `Which art and

Which wast', omitting the words `and Which art to come' for the glorious reason, He is seen here as having come.

The name Jehovah was assumed by the Invisible God as the God of Abraham, Isaac and Jacob, saying, `This is My

name unto the age, and this is My memorial unto all generations' (Exod. 3:15). This is not correctly translated by

the title `Eternal' for `the age' and `generations' are within the limits of time. The glory of the name Jehovah is that

it will be fulfilled, and pass away, even as it is the glory of the office of Priest, and at long last, even `The Son also

Himself' shall be subject unto Him that did put all things under Him `That God', not Elohim, nor Jehovah, nor El

Shaddai, nor the Father, nor the Son, nor the Holy Spirit, but God in a sense hither to unrevealed and

uncomprehended by man, shall then `be all in all' (1 Cor. 15:28)! The Son takes back the glory that was His before

the world was, the Son ascends the throne of Deity, the Mediatorial kingdom being finished and the purpose of the

ages achieved, all the self-limitations and voluntary humiliation which Creation and Redemption imposed, being no

longer necessary, the day of Redemption being reached, reconciliation being complete, God will then reveal why

creation was called into being; why it was necessary for The Image, The Form, The Word to be assumed; why the

relation of Father and Son came in with the Gospel; how it is that no name or collection of names can ever set forth

the Infinite; how the `Persons' of the Godhead were assumptions of Deity until seeing through a `glass darkly' gives

place to sight.

In Acts 17:27 the apostle Paul, speaking of the Creator, said `That haply they might feel after Him and find Him'.

`Feel after Him'. This expression uses the Greek word pselaphao `HANDLE Me, and see; for a spirit hath not flesh

and bones, as ye see Me have' (Luke 24:39). `That which was from the beginning, which we have heard, which we

have seen with our eyes; which we have looked upon, and our hands have HANDLED, of the Word of Life, for the life

was manifested' (1 John 1:1,2). Christ in resurrection, the One Who `In the beginning' created all things, Who `from

the beginning' in resurrection was `manifested unto us', was preached by Paul to the philosophers at Athens. They,

in the dim light of their philosophy, `groped' (as the word is translated in the Old Testament Isa. 59:10), but the

disciples of the Saviour had actually `touched' or `felt' Him (as the first occurrence of the word is translated in

Genesis 27:12).

While the Articles of Religion rightly speak of the `One living and true God, without body, parts or passions', we

must not allow this man-made article to rob us of the testimony of the Scriptures, that He Who created heavens and

earth, could be `handled' by those who beheld Him in the flesh. Why should God say `before Me there was no God