BROADCASTER MAY 1972
BROADCASTER
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A P R IL RAD IO F EA TU R E S
Biola Hour Host . . .
President. . .
J. RICHARD CHASE
DON RANSON
Managing Editor. . .
EVELYN GIBSON
C O N T E N T S Does the End Justify T h e Means? J. Richard Chase
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Dea r Jane Ordinary
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Andre Bustanoby
*T h e Christian Home: Pa rt II
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Haddon Robinson
* Panel Discussions
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*T O R R E Y CON FER ENC E GU ES T SER IES Saul: A S tudy in T ragedy David D. Allen, Jr.
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Practical Holiness . David D. Allen, Jr. * A S tudy in 1Corinthians
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J. Richard Chase
*T h e M inistry o f The Holy Spirit Lloyd T . Anderson * E d ited B iola H o u r R ad io m essag es
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Cover Photograph by Kirk Potter • Junior Christian Education Major
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BIBLE CONFERENCE In Hawaii June 17-29 Dr. J. Richard Chase Dr. Richard McNeely Chairman— Biblical Studies MOUNT HERMON August 6 -12 John MacArthur
Guest Bible Teacher Dr. J. Richard Chase Dr. Samuel H. Sutherland Ron Hafer Dr. Richard McNeely THE FIRS August 13-19 Dr. Ralph Keiper Guest Bible Teacher Dr. J. Richard Chase Dr. Samuel H. Sutherland Dr. Richard McNeely
Music for both weeks will feature John and Dawn Hess
In this brief yet comprehensive look at situation ethics, Dr. Chase gives the interested reader an un derstanding of the “cornerstone of situational ethics.”
Does The End Is it better to lie than to tell the truth and hurt a friend? Should you steal food to feed your hungry family? "Yes," say many who accept situational ethics. To them it is not a matter of doing wrong: if the situa tion is right, lying and stealing are wise and noble choices for they may help you accomplish good. At the crux of this philosophy is the familiar phrase, "The end justi fies the means." It simply means that the goal you set (the end) justifies the things you do (the means) to obtain your goal. I believe this phrase is unacceptable to the evangelical Christian. It is being used to justify a pattern of life that frequently cuts across the grain of the New Testament. Lying, stealing, adultery are hardly true options for the earnest Christian. But the phrase is presented powerfully and seems difficult to counter. Hopefully, this brief article, though it looks at only one facet of the problem, will help the Christian under stand and counter this cornerstone of situational ethics. Joseph Fletcher, in both his book, Situational Ethics, and in an earlier work, "The New Look in Christian Ethics," Harvard Divinity Bul letin, October, 1959, is adamant in stating that the end alone justifies the means. In fact, he opens and closes the seventh chapter of Situational Ethics with this stark message in italics, " Only the end justifies the means; nothing else.” The message comes through loud and clear even though he attempts to qualify his use of the phrase by writing, "That not any old end will justify any old means. . . . no situationist would make a uni versal of it!" Nowhere, however, does Fletcher ever alter this basic phrase. He is consistent and adamant in maintaining that this maxim alone provides the basic formula for decision making. Page 4
Justify The Means?
J. RICHARD CHASE
Now a few quick and obvious tests will show us that the phrase can get us into trouble. For example, the end or goal of profit does not justify false advertising, nor would our desire for a college degree justify cheat ing on exams. Something is obviously wrong here. Even Fletcher would point out that one is in trouble if he does not select the proper end. But remember, the phrase is frequently presented as a basic maxim without reasonable qualification. The root of the prob lem is far deeper than just quibbling over what goal one might select. A Christian need not even accept this phrase and then add that his goal (or end) is obedience to the whole counsel of God's word (e.g., the commandments and principles, as well as qualities of character such as love or joy). One can with solid historic backing simply reject the phrase as in error. The end does not justify the means, it may merely cause it. Aris totle, who is the prime historic source of the concept of ends and means, never suggested that the end justified the means. In the Eude- mion Ethics he said your goals or "ends" must be carefully selected for they will ultimately cause you to act to achieve them (i. 7.21). In that light we might then ask, is profit your goal? Be careful, profit may "cause" you to do something that may hurt others and grieve God. Is love for others your goal? Good, but be careful that in serving others you do not overlook your walk with the Lord. To Aristotle, the end caused, not justified, the means. In fact, Aris totle's word for cause is aitios, and it has more of a negative than right eous ring to it. At times it is used to convey the thought of "blame" or even "guilt." In the Nicomachean Ethics, Aristotle argues that prudence Page 5
or practical wisdom must guide us in carefully selecting our acts, or “means," even after we have carefully selected our goals, or “ends," e.g., vi. 9.7, 12.6, and 13.7. Nowhere is there any hint that the matter is as cut and dried as some would have us believe. In fact, Aristotle would say that we should be careful in selecting our goals for they will shape our whole manner of life. You see, the “end" or goal of life is the agent that causes us to act in certain ways. Of course, this is not new to the Christian who is familiar with such passages as Matthew 6:21, Colossians 3:1-7, and James 4. Now there is a vast difference between the words cause and justify. Yet this crucial middle part in the phrase, “the end justifies the means," is seldom ever commented upon. The phrase stands as a self-justifying maxim ready to dignify and bless any and every means. That is its error. By whose authority do we steal to satisfy our hunger — by the authority of the phrase that says it is justified? The Bible may not justify a given act, but the phrase will justify any and every act that moves you toward your goal. Even the pagan Aristotle was too intelligent to fall for a system of morality based on a self-justifying maxim. Morality consisted of far more than a phrase to him. In fact, he even believed that a person lacking virtue (and to him that could be simply one who “ loves pleasure," Nicomachean Ethics, vi. 5.6) could not even select proper ends, let alone choose acceptable means or acts from the good and bad alterna tives before him. Looking at this new phrase, "the end causes the means," we can understand why some people do the things they do. Or why we act in certain ways. But there is nothing self-justifying in the phrase. It is neither a philosophy of life nor a cornerstone for a personal ethic. It is simply one way of explaining behavior. The end does not justify the means, it may simply cause it. The key question for the Christian is still, "Are my goals and the things they cause me to do acceptable to my Lord in the light of the whole counsel of God?" Are our acts bringing glory to Cod (I Corinthians 10:31)? A6 I see it, there is, after all, no way to justify the works of unrighteousness. We must still “ live to the praise of His glory" (Ephesians 1:6), not to the uncertain sound of a man-made maxim.
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several times you have said you don’t see how Christ can possibly use you
An Open Letter to Jane Ordinary
by Andre Bustanoby ans:
biy boiition in tkz iuAinsAA cuonld you miynt a± cusLL Llssfi youn moutfi a L iu î ---- nobody cansA cufzat ¿ 2 finiAt IzaA dons fon you. n/zfisn g.SAUA CHiUt aHoiz J t u diicihLzi, D is didn’t cHooiz OLyni- fiic cHiamfii.oxD?otnan isnatoii. Dfz o H oîs Aim p is /2 sojiLs LiHs you. eSoms tosis fiîHsimsn; ons vaai. a fioLiticaL sxtisniiit. c/inotHsi a fiuHLican ---- a nobody in tHat îocisty. LSut tHsis msn tuinsd tHs Io n ia n ivoxLd ub- iids down fox dHxiit. Dioio did tHsy do it? DHiouyk tHsix bobuLai- ity? DHsy Had nons. DHsix flOAi- tion? DHsy Had nons. DHsix bocusn CUdA tHs jiocusn of ( 2 finiAt tfinpuyii tLis cdioLy Sfiinit. Q.ans, don t fonyst tfiat eus itiLL nssd tLis ondinany in tlis LiandA of C 2 /zniAt to tunn tlis cuonLd ufiAids docun. Copyright 7967 by Christianity Today, Reprinted by permission.
O'm iviitiny to HsLji you ifiaHs t/iii f ssLiny o f UAsLsAAnsAA tíiaé Lza± ousntaizsn you. <¿Ss.usn.aL timsA uou Liaos ±aicl tHat you don t ass Lzocu díinÍAt can hoAAiííy u±s you ----- you ns nobody ± fiscia L. ! 27ns dLiuncn mu±t Ljsan fiant of tfis ns±jion±ibiLity fon tnaíziny you fssL a± you do. 0 Liaus in mind tlis auccsaa - Atony nisntaLity o f t(zs ¿J/iuneLz. (Dun jisniodicaÍA tsLL tlis Atony of £oLin Q.. cdl/{onsy£ayA to Ho UASA nts. infiusntiai fioiition to cuitns aa fon dnnlAt. c/ft tLis cliuncn youtfi íanaust cus Lzaus a tsAtimony fnom c/fLL-c/fmsnican footíaLL Atan, O x D {icHoffJü, cuno aommandA tLis ns a fisct o f L iía tsanimatsA vuHs-n H e íuitnEííEí f o i CHiUt. ^Wz US Lzd you to tHifiH tHat if you don’t Have í H e L eo Elays o f itaxdom ox a
THE CHRISTIAN
the most exciting thing in life. He may argue, “After all, did not God put this passion into your veins?" At that point he certainly does not look or sound like Professor Thie- licke's portrayal. In Los Angeles, a seventeen year old girl in trouble sobbed to her doctor, “ I shouldn't have — but really, I didn't think it was consid ered so very 'wrong' any more." A young man sat in my office and blurted out, "Look, just because some old man spent a night on a mountain and said, 'Do not com mit adultery,' why should I let that spoil my fun?" Another girl told her pastor, "I guess I am doing wrong — but I do not want to be square." You will be interested in this case study of another young man who recognized temptation for what it was. He lost his job and went to jail instead of entering into sexual looseness. Let me share Joseph's story recorded in Genesis 39:7-12. Read it for yourself and be amazed at his dedication to that which was right in the sight of God. Joseph was an executive on the way to the
Helmut Thielicke, the noted Ger man theologian, tried an interest ing experiment with some refugee children from East Germany. He was in charge of a Punch and Judy puppet show. He himself was to play the devil. He wielded a hor rible, fiery red puppet in one hand and croaked in a menacing voice as one might picture Satan. Intones brimming with sulphur he urged the boys and girls to indulge in ev ery conceivable kind of naughti ness. They were to talk back to their parents, stick their tongues out at their elders, and drop ba nana peels on the sidewalk so people would slip and fall. A re markable thing happened. The children did exactly the opposite to what they had been told. Actu ally, they shouted down the pro fessor as he sought to hand out his devilish advice. Would not we do the same thing? None of us is so depraved that we want to obey Satan. This is why when the devil approaches us he does so in disguise. Tempting in the area of sex, it is always pre sented as something delightful and
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HOME top. Recalling his brothers' treat ment, it had been a long, rugged climb. For ten years he had worked as a slave in Egypt. Nothing was heard from home or friends. On his own he had been industrious and now had a valued position in the house of Potiphar. As a keen businessman he was given a com pletely free hand to run his mas ter's house. The temptation to sexual adven ture came from Potiphar's wife. Human nature might have urged him to remember that it would make sense to stay in good with the boss's wife. She could do a great deal to further his career see ing that more promotions came.. Joseph was shrewd enough to real ize that "hell hath no fury like a woman scorned." To turn down her advances would make her look cheap and dirty. Since she was the wife of his employer, she could give him a pay envelope full of trouble. In a situation like this, it would be hard to convince most men that purity pays. He could have taken this oppor tunity to please his employer's wife
By DR. HADDON W. ROBINSON Associate Professor of Practical Theology, Dallas Theological Seminary in secret for there were no servants anywhere in the house. Joseph could win her favor and no one would ever know. One of the su preme tests of your character is what you will do if you are abso lutely certain no one will ever find out! The temptation was persistent as the woman spoke to Joseph day- after-day. She urged him continu ally to sin. Finally, in desperation, she grabbed hold of him so that the deed might be consumated. Many men of the Bible, as well as today, have fallen before such ad vances. Some who have been vic tors in open battle have been vic tims to this continued guerrilla warfare of the enemy. Joseph, however, saw the temp tation for what it really was. The destroyer had attacked in disguise. He saw it as "this great crime" and "sin against God." You see, adul tery is not merely sin because of the Ten Commandments, or be cause preachers today condemn it. Condemnation does not make it wrong. If sexual looseness is wrong we cannot make it right by calling Page 11
it "permissiveness with affection," "self-expression," or even "love." It cannot be done any more than making rat poison food by calling it "bread." It was a "great crime" because it would have made Jo seph little different than an ani mal who thought with his glands rather than his mind. Instead of an act of honor it would become an act of shame and fear. It would rob another man of that which was rightfully his. Sexual looseness leaves on us the marks of guilt and the stain of fear. It robs us of ideals and lessens our chances of success in marriage. It will ultimately de stroy the home, ruin children, and damage society. Joseph rightly knew that "sexual looseness" is a "sin against Cod." Potiphar's wife would not dream of such an act in the presence of her husband. Yet, as so many to day, she had no fear of Cod in her heart. Joseph knew the presence of Cod. It was more vivid to him than that of his employer. He knew that ultimately he would have to give an account of his act to the Lord. Potiphar's wife accused him of trying to seduce her. It was the very sin of which she herself was guilty. As a result Cod's man was chained in a filthy pit. He lost his job as well as his freedom. In deep disgrace he became a prisoner in danger of execution. If you take Cod seriously you will consider His vital and imper ative command, "Thou shalt not commit adultery." Take seriously His warning, "Cod will judge the immoral and adulterous" (Hebrews 13:4). Give thought to His counsel, "This is the will of God, your sanc tification, that you abstain from immorality . . . for Cod has not called us for uncleanness, but in
holiness. Therefore, whoever dis regards this, disregards not man but Cod, who gives his Holy Spirit to you" (I Thessalonians 4:3, 7, 8). A man does not really break Cod's laws. He simply breaks himself on them. You cannot have the Lord's best if you choose to disobey Him. Have you been eating from the fleshpots of this world? It is not toojate for you to be pure. There ire many folks who are pure mere ly because they have never had the opportunity to be impure. That is not the real question. Jesus Christ knew us too well to make cleanliness in morals merely a mat ter of conduct. Pure is the man or woman whom Christ makes clean and who has the Spirit of Cod with in to keep on cleansing him. You can be born again and enjoy a new beginning (II Corinthians 5:17), a fresh clean start. Simply come to Him admitting your sinfulness. Trust Him to forgive you and hear His gracious words of forgiveness, "Be clean, thy faith hath made thee whole again." Thousands could testify to Faber's moving lines: Have you sinned as none else in the world has before? Are you blacker than all other creatures In guilt? Oh, fear not and doubt not! The mother who bore you Loves you less than the Saviour whose blood you have spilt. "Come, come to His feet, and lay open your story Of suffering and sorrow, of guilt and of shame For the pardon of sin is the crown of His glory And the joy of our Lord to be true to His Name. A WORD TO THE WIVES One thing that is wrong with the secular world's modern romance stories is the concept that as long
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as you are in love nothing else really matters. "Falling in love" usually means an emotional up heaval. The erroneous theory goes that as long as you are emotion ally involved with the person you plan to marry then you are guar anteed to "live happily ever after." If marriage were based on feel ings alone they would never pos sibly survive. I completely agree with Lord Lyttleton when he wrote, "How much the wife is dearer than the bride." I would not blush to say of my wife and to my wife what C. W. Bethune wrote to his wife, "Without thee I am unblessed, and wholly blessed in thee alone." This is the deeper unity of married love. It is not just a matter of emotions. It has to be also a matter of the will. For Christians God gives def inite responsibilities to husbands and wives. Such exhortations must be taken seriously. God's guide lines have to be accepted. This is not because we feel like obeying them, but because they are His di vine instruction. God gives clear guidance for Christian marriage in at least four different New Testament passages: Ephesians 5:21-33; Colossians 3:18, 19; Titus 2:3-6; and I Peter 3:1-7. Each of these sections deals with the responsibilities of husbands and wives to each other. Since the Holy Spirit in each case starts by talking to the women, I would like to do the same, considering what God's Word has to say to Christian wives. In the first place, wives are to be in submission to their husbands (Ephesian 5:22). With the rise of the so-called women's liberation movement, and in a society where we stress the equality of the sexes,
this may not be a popular mes sage for some. A recent nation wide survey of American women revealed that nearly 90% of them wanted the word "obey" taken out of the marriage vows. Such action, however, could not remove "sub mit" or "obey" from Scripture. One reason why some wives may dislike this command is that they do not really understand it. A woman may feel that this lowers her status. Keep in mind that God recognizes the equality of the sexes (Gallatians 3:28). At the same time He recognizes that the sexes have basic differences. Equality does not mean sameness. For instance, there is one area in which girls are infin itely superior to men, and that is in being a woman! Peter Marshall once observed, "Today's women have interpreted emancipation as the freedom to smoke like a man; to drink like a man; to use rough language, to swear; to work like a man; to treat sex loosely as a man. Women have copied the vices of man in the name of progress!" It is never progress to go in the wrong direc tion, losing ideals and lowering morality. No girl has ever become more noble nor more free by los ing her feminity or her innocence. As a woman, a wife is happiest, God reminds us, when she is in submission to her own husband. It is not a matter of superiority or inferiority at all. I have three friends who started a business together. As the firm developed, the part ners realized that they would have to organize their operations so things would run smoothly. Each man was given an official position, knowing his area of responsibility. One of them was made president, Page 13
a second the treasurer, and the third director of production. They were all partners and, as far as I could tell, equal in their qualifica tions for their respective jobs. As in a Christian marriage their dif ferences were positional and not personal. Paul is not saying that because men are somehow superior wo men should be treated as inferiors in marriage. He is simply stating that each woman should put her self in willing subjection to her own husband as the head of the family. A Christian wife sees the family as a divine institution in which the husband is given the re sponsibility of leadership, provi sion, protection, and devoted care. This is why she submits willingly. You see, in essence, a wife is submitting to the Lord when she willingly submits to her husband. It is for Jesus' sake since it is ac cording to His will. This is an in tensely spiritual matter. The pas sage does not teach mere obedi ence to the husband. By itself, this might feed his pride and do great damage. Obedience is to the Lord through the husband. The example is shown as the kind of obedience the church has to Christ. We do not serve Him with gritted teeth or a bitter spirit. Our devotion springs from loyalty to our Saviour. In many ways, the wife may be superior to her hus band. In a business organization a young vice-president might be sharper and more skilled than the president. Yet, he does not allow his ability to make him a competi tor, nor does he use his talents to take on work the boss has for him self. While he may actually be su perior that does not prevent him Page 14
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Photograph by Pete Schwepker, Director of the News Bureau
from being in submission to the concern's head. A Christian wife is to be submis sive "in all things." This command extends to every area of life in which the marriage relationship is involved. With obedience to the Lord such submission is only lim ited by the higher authority of Cod. In this way, despite a husband's wishes, a wife cannot do what God clearly forbids. In actual practice, as long as a husband and wife are agreed, the question of submission never comes up. When problems do arise there is a need for calm and ra tional discussion. Suppose they do this, however, and still fail to agree? There cannot be a majority vote. With two people that is impos sible. They will either separate or one of them must be allowed to make the final decision. God has given to the husband the privilege, as well as the responsibility to de cide how the family should be run. Would a wise woman really have it otherwise? If she respects a man enough to marry him, she should respect him enough to follow in submission. No woman is ever flat tered by being called the head of her house. That rightly embarrasses her, reflecting poorly on her choice of a marriage partner. She has only the path of "living happily ever af terward" if she submits to her hus band "in the Lord." As the poet observed of an ideal marriage: They were so one, it seldom could be said Which of them ruled, or which of them obeyed; He ruled because she would obey; and she, By obeying him, ruled as well as he. There never was known between them a dispute Save which the other's will should execute.
WINNING THE UNSAVED PARTNER There is perhaps no area of mar ried life that is more difficult or devastating as where there are un saved mates. Usually, the wife has come to trust Jesus Christ as Sav iour. The husband on the other hand refuses to do so. Letters or testimonies I have received go something like this: "My husband is not a Christian. He shows no interest in the things of God. I have talked with him repeatedly and yet he will not respond. What can I do to win him to Christ?" Faith in the Saviour is the most important matter of life. We can understand how frustrated a person would be come if his loved one refused to share this interest. In New Testament times, under both Jewish and Roman law, a woman was simply a "thing." If she became a Christian apart from any decision of her husband, she was considered to be in rebellion. Serious problems would almost al ways result. In I Peter 3:1-6, Peter gives some clear advice to wives in this category. He tells the wo man nothing else but to be the best wife possible. She is to break down the barriers of prejudice and rejection by "the silent preaching of a pure behaviour." As William Barclay notes, "It is the submission which is a 'voluntary selflessness.' It is the submission which is based on the death of pride, the abasing of self, and the instinctive desire to serve. It is not the submission of fear, but of perfect love." Usually we hear protests at this point, "But you do not know my, husband. If I did not stick up for my rights, he would make a door mat out of me. How can I be sub missive to him?" The Holy Spirit
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"lip-smacking" breakfast. In the afternoon when he came home she prepared a fish dinner. He en joyed fish, but since she did not, it was seldom served in their house hold. She also made it a point to be fresh and attractive. In the eve ning, she remarked, "Honey, they are having special services at the church. I wondered, would you mind if I went?" The honest ques tion apparently took him by sur prise. Her habit had been of tell ing him rather than asking. This continued through the first week of the meetings and on into the second. During the last week, one evening the wife went into the bedroom after dinner only to find that her husband was dressing to go out. He explained, "I am going over to the church with you to night. I have never seen such a change as what has happened to you. Any man who can preach like that is worth hearing!" You see, the preacher did not make the change, God did! By careful observation of her life, her husband was won to Christ without her saying a word. The most attractive, winsome adornment of a Christian woman should be the beauty of her life. I Peter 3:3 does not prohibit the use of jewelry or attractive clothes. It is simply a comparison of two types of beauty. Which is more important to you — outward or in ward? Emphasis is the differentia tion. Women tend to concentrate on outer attractiveness. (This is true of men, too.) The beauty that delights God and will charm your husband, however, is the loveli ness of a gentle and quiet spirit. There is no spirituality in looking like a warmed-over corpse! You do not need to ignore these lesser things, but rather give heed to the Page 17
had your situation in mind when He inspired these words. He wants you to be in subjection to this dis obedient person so that you may win him to Christ by your godly life. What is more, Peter says you are to stop talking to your hus band about your faith. Husbands are to be won "without a word by the conversation of their wives." The term "conversation" in the King James Version is not a proper translation for our day. It does not mean "talk" or "dialogue." In fact Peter means just the opposite. It is really your manner of life, conduct, or behaviour. Unsaved husbands have a better opportunity to be won to Christ if their wives stop nagging them. Practice of life means far more than preaching by words only. Why not try Peter's advice? Arguing with your husband about this matter will never get you anywhere. In stead of concentrating on your husband, be concerned about your self so that your life is pure and reverent. Place your problems into the hands of God. In this way you can be free from the anxiety, bit terness and frustration that could make you an attractive woman. The late Dr. Harry Ironside had a woman approach him during a series of special meetings at the Moody Memorial Church in Chi cago. "Dr. Ironside," she said, "I have talked 'til I am blue in the face trying to get my husband to come to the services. I do not know what else to do." This great saint pointed her to these verses sug gesting that she put this advice into practice. The next morning when her husband got up he smelled ba con and eggs. He knew his wife had struggled out of bed to fix a
basics. The apparel which wears best and never goes "out of style" is a meek and quiet spirit. It is what you are, not what you wear, that counts most. Peter illustrates all of this by mentioning Sarah, the wife of Ab raham. A wife might protest that being married to Abraham is not nearly as demanding as being mar ried to her husband. Abraham was a godly man and obedient to the Lord. But Sarah had her problems, too. We usually stress the fact that in trust Abraham obeyed Cod when he left the city of Ur in Chal dea to travel to an unknown land. But Sarah also left Ur in just as great faith. It could well have been harder for her than for Abraham. Sarah also submitted to the enact ment of Abrahabm's lies when he passed her off as his sister before a foreign king (Genesis 12:10-20; 20:1-8). On both occasions, Sarah almost ended up as a harem girl. Do you think she enjoyed this trickery at her expense? Yet, she was submissive to her husband be cause "she trusted in God." She believed that Cod would take care of her, and He did. Abraham is father of the faith ful, but Sarah, the wife, is mother of the obedient wives. The obedi ence of a Christian wife does not mean anxious fears, constant dread, nor cowering terror. As long as a wife is confident that her conduct is right and shaped by an honest love for her husband, she is not to be "put in fear of any terror." Christian wives do not have to be alarmed by threats of ill-treat ment because of their quiet con fidence and steadfast hope in God. Such women can win their hus bands by the silent preaching of their lovely wives.
A WORD TO HUSBANDS While the old saying assures us, "Behind every great man, there stands a woman," yet according to the Bible, in a Christian marriage, the reverse ought also to be true. Paul points this out clearly in the fifth chapter of Ephesians begin ning at verse 22. God declares that a husband is the head of his house hold. He requires that wives sub mit to them because of this. While the male is the leader yet he has absolutely no right to govern his home in an improper or un-Bibli- cal manner. A husband is to lead his wife through love. There is no room for harsh or selfish tyrants. The love is peculiar to them and a type Cod never requires of wives. You see, the responsibility for love between a Christian couple lies squarely on the husband's heart. A Creek scholar, G. Abbot Smith, defines this special kind of love this way: "To feel and exhibit es teem and good will to a person, to prize and delight in a thing." Why does a musician prize a piece of music or a painter a picture? It is because they see the real worth of the symphony or the portrait. This love may not be spontaneous or emotional; it is the result of thought and of the will. It is a mental atti tude controlled by Jesus Christ, seeking always the highest good of the person loved. Cod gives husbands two stand ards to follow. The first, in verse 25, is a divine standard. Christian husbands must love their wives as Christ loved the Church. Our love must be sacrificial. At Calvary, his tory's holy of holies, we bow be fore love that came to give and not to get. No woman would find it
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health, and I have never thought that I was particularly good look ing. I have to fight to keep my body from putting on weight. Yet, in spite of the imperfections, I take good care of my body. God says that husbands and wives are "one flesh." I am to love my wife even though I may be aware of her shortcomings. Real love cares for the one loved. I "nourish and cherish" my body, Paul reminds me. "Norish" means that I supply the food and clothes needed. "Cherish" suggests to warm with tender care. Some hus bands, being practical men, figure that if they pay the bills, give their wives enough to live on, do not run around with other women, and work hard, that is all that can be asked of them. Real love does far more than this. It acts in tender ness and kindness. As a husband, you are respon sible for the mental, physical, and spiritual welfare of your spouse. A friend of mine has what he calls his "Sanity Fund" which is a part of the family budget. When he comes home and discovers that his wife has had a hard day with the youngsters, he calls a babysitter and takes his wife out for dinner. May be you feel that you cannot afford it. Believe me, you cannot afford not to do it. After all, what you do for your wife, you do for yourself. Most important, talk with your wife and communicate readily. Tell her that you love her. Say it with a dish cloth, say it with dinner, say it with flowers, but above all, say it with words! In too many mar riages conversation is a lost art. No marriage can long endure silence. The wife may clench her fists and hold on by sheer determination. Page 19
difficult to submit to the wishes of a man whom she felt loved her enough to die for her. John Chrysostom, the great fourth century preacher, spoke this word to husbands: "Hast thou seen the measure of obedience? Hear also the measure of love. Wouldst thou that thy wife should obey thee as the church doth Christ? Have care thyself for her, as Christ for the church; and if it should be needful that thou shouldst give thy life for her, or be cut in pieces a thousand times, or endure anything whatever, refuse it not; yea, if thou hast suffered this thou hast not done what Christ did, for thou doest this for one to whom thou wert already united, but He for her who rejected Him and hated Him. . . . He brought her to his feet by His great care, not by threats of fear nor any such thing; so do thou conduct thyself towards thy wife." Our love must also be purifying. Christ gave Himself for the church "that He might present it to Him self a glorious church, not having spot or wrinkle, or any such thing; but that it should be holy and with out blemish." Any love which drags a wife down is false. A Christian husband should be concerned about his wife's spiritual welfare. A wife will usually reflect her hus band's attitude toward God and His Word. It is true that some wives have to build a spiritual life in spite of their husbands who may not be believers. The second standard of a Chris tian husband's love is defined by the standard of concern that he has for his own body (vs. 28). This is a human and realistic love. I have many things about my body I don't like. Sometimes I am in ill
house? He touted himself, "I make all the big decisions, and leave the little ones to my wife." "What de cisions do you let her make?" someone asked. He replied, "Oh, she can determine how the money should be spent, how to discipline the kids, where we go on vaca tion, the church we attend—things like that." "Well," the friend asked, "what big decisions are left for you?" "Me? I decide about our government's policy in Southeast Asia, or whether or not we should get out of the U.N." Then, some homes have anar chy; there is no observable gov ernment at all. Every member does anything that suits him best with no rules and very little control. The home is usually and eventually taken over by the children. Having been undisciplined, the youngsters get out of control. To keep their sanity the parents have to end up letting the youngsters tell them what to do. The most popular form of gov ernment is the democracy. It seems the majority rules. If there's only a husband and wife disagreements may ensue leading to small civil wars. If there are children some times, in a dispute between hus band and wife, the offspring may have the deciding vote. Such a rule is not practical for proper guidance and individual growth. The Bible stresses the ideal form of family government. I would term it a "Scriptural Family-ocracy." In it, the husband is given the respon sibility for the leadership. This truth is found throughout the Bible be ginning at Genesis 1:28. Ephesians 5:23 reminds us, "The husband is the head of the wife, even as Christ is head of the church." Paul de-
The burden for a successful mar riage rests on the husband. The standard Cod sets down for a man's love is the highest there is. The old Jewish scholars used to say that woman was not taken from man's head that she should rule over him; nor from his feet so that she would be his slave; but from his side, to show that she would be his companion in life, from under his arm so that she should live in his protection, and near his heart so that she should be the special object of his special love. It is an honor to be chosen from all the women on earth to be the wife of a good man. A wife should grow to her greatest potential in the glad sunshine of his love. GOVERNMENT IN THE HOME Have you ever realized that ev ery family has some type of gov ernment? For example, some might be part of a dictatorship. Here, either the father or the mother be haves like a Roman emperor. All other members of the family are regarded as obedient slaves. The attitude of the supposed leader is, "When I roar, let the whole world listen!" If the father is the unrivaled boss, then mother usually acts as his first deputy. Children get or ders from the boss through the deputy. This sort of home is held together by threats and fear. Other homes have a puppet gov ernment. While to outsiders the father may appear to be the lead er, everyone behind the closed doors knows that mother is "the power behind the throne." She makes all the crucial decisions. Dad is too weak to cross her. Have you heard the story about the husband who was bragging to his buddies about how he was the head of his
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in his studies of happily married women, discovered that they sel dom object to playing subordinate roles. On the other hand, unhap pily married women were inclined to be aggressive and dictatorial. Furthermore, his happily married men tended to regard women as equals, but unhappily married men tended to play commanding roles. You see, God made us this way. No wonder it works out in both prin ciple and practice. In I Peter 3:7 God lays down two obligations incumbent on Christian husbands. First of all we should seek to understand our wife. Know that "she is the weaker vessel." It is obvious that a woman is not the same physically^as her husband. The same is often true emotion ally, although I know there are cer tain exceptions. For this reason a wife must be treated with special understanding and care. A husband who relieves physical and emo tional strain shows intelligent re gards for his spouse. Then, spend time with your wife. One basic difference between us is that "men give love for sex, while women give sex for love." An un derstanding husband will give his wife the companionship she needs. Peter tells us that husbands and wives are "heirs together of the grace of life." You see, while we may be unequal physically, yet we are equal spiritually. The husband should have an attitude of respect for his wife's feelings, as well as for her mental and spiritual devel opment. Together they share a glorious life and position before God. The purpose for this is that "your prayers be not hindered." Bickering and arguing cause bitter spirits to rise. In such a state real prayer is impossible. If my rela- Page 21
dares, "I would have you know, that the head of every man is Christ; the head of the woman is the man; and the head of Christ is Cod" (I Corinthian 11:3). There is a danger of confusing authority with superiority. Head ship does not imply that God has made men better than women. Scriptures tell us that when a man and woman marry they become "one flesh." This means they are two parts of one new organism. This clearly shows equality in the marriage. A husband and wife are regarded by God as individual per sonalities, neither one inferior to the other. Each one makes up something lacking in the other. At Dallas Seminary, Dr. John F. Walvoord, the school's president, must often make important deci sions which may affect the mem bers of the faculty. To make a wise determination he will often bring the matter before the faculty to get their counsel. Some plans are adopted or resolved by a unani mous vote of all the men on the teaching staff. Occasionally, there will be an issue on which we may disagree. In the final analysis, the president must come to the con clusion himself. He regards his fac ulty as equals and is responsive to their ideas. Yet, since he is the head of the Seminary he has the responsibility, delegated by the Board, to make final decisions. We then abide by his decisions. A hus band is to be a leader, but he is not to act as master of his wife or in some insolent way ride rough shod over her. Since Scripture is a revelation of the Lord, sociologists have discov ered that God's plan for marriage works out in experience. Terman
tionship with my wife is wrong, my relationship to Cod cannot be right. Tensions in the home erect a barrier between us and Cod. As one writer expressed it, "The sighs of an injured wife come between a husband's prayers and Cod's hear ing." Mrs. Clinton Scollard wrote a poem to her husband entitled "Debt." It is the kind of tribute every wife should be able to pay to her Christian husband who is the understanding leader of her home.
My debt to you, Beloved Is one I cannot pay
In any coin of any realm On any reckoning Day; For where is he shall figure The debt, when all is said To one who makes you dream again When all the dreams were dead? Or where is the appraiser Who shall the claim compute Of one who makes you sing again When all the songs were mute? Our wives can say this of us if we treat them as fragile vessels and recognize them as co-heirs of the grace of life.
Judy Johnston taking a break from studying in the library. Judy and her family travel throughout southern California in a music ministry. Page 22
PANEL Discussions
Dr. Samuel H. Sutherland
Dr. Charles L. Feinberg
Dr. J. Richard Chase
is the battle of Gog and Magog (Revelation 20:8). Then, comes the Great White Throne Judgment of God (Revelation 20:11) when the unredeemed are given their final sentence. They, too, are cast into hell. Q. Watsonville, Calif. "Was the blood that flowed through Jesus' veins both human and divine?" A. The answer to that question is most definitely in the affirmative. The Lord Jesus Christ, in addition to being a man, was also the sec ond Person of the Trinity. He was deity taking up humanity in one form. If the Saviour had only been human He could never have made His sufficient sacrifice for our re demption. Consider how that the death of one sinless Person avails for the entire world. God's Son had divine as well as a human na ture. The two are united insepar ably. Q. Tracy, Calif. "In Matthew 24:34 Page 23
Q. Providence, R.I. "Revelations 20:10 states that the beast and the false prophet will be cast into the lake of fire along with the Devil. Did not these men first die and face judgment?" A. Begin reading at Revelations 19:20 to this verse and you will find a great deal of help. These two individuals are actually the first in habitants of hell. They are in the lake of fire before Satan is cast into the bottomless pit. As to the sequence, the Battle of Armagged- on is at the end of the Tribulation period. It precedes the millennial reign of Christ. Just before this, the anti-Christ and the false proph et are cast into the lake of fire. When the thousand year reign of Christ has been completed, the devil is released for a brief period and allowed to go out to deceive the nations. He seeks to gather a great army about him which en compassed the city of Jerusalem. Fire comes down from Cod out of heaven and devours them. This
it states that 'this generation shall not pass away until all these things be fulfilled'. In the light of the fact that the Jews once again possess their land, and the common mar ket nations seem to be shaping up into the end time 10-nation con federacy, do you think that we are this specific generation?" A. We must be careful not to set dates endeavoring to identify spe cific characters and instances of history in relationship to prophecy. This verse can be best understood as you consider the primary defin ition of the word "generation." It means, race, kind, family, stock, or breed. None of the things referred to in verse 34, the world-wide preaching of the kingdom, the great tribulation, the return of the Lord in visible glory, and the regather ing of the elect, occurred at the time of the destruction of Jerusa lem. For that reason it could not refer to a specific generation of people living at that particular hour of its utterance. We believe the nation of Israel will continue in existence until the Lord comes again. After the de struction of Jerusalem in 70 A.D. the Jews were driven out of their land. All these years they have been scattered all over the face of the earth. Yet, without any nation al home, they have not lost their identity. They are stronger today than ever before. This prophecy then means that this nation of Is rael would not pass till all these things are fulfilled. Another interpretation suggests that this refers to those who are contemporary with us. It could mean that the generation which sees the beginning of these devel opments will also be privileged to observe their culmination. In any
case, as we observe all the various signs in the Word of Cod, and with out specifically setting dates, we cannot help but feel that the return of Christ could be at any moment. Q. Santa Barbara, Calif. "Would you please explain some of the heavenly signs, such as lightning flashes, which are to precede the Lord's return?" A. It is always dangerous to take actual events and specifically at tach prophetic truths relative to them. Some believe that there is a definite rise in earthquakes. As a result of recent occurrences they have tried to set exact dates. The Bible tells us that no man, not even the angels in heaven, knows the time of Christ's second coming. Lightning flashes have been going on throughout the history of the world. There will be an increased manifestation of this atmospheric condition in the end times (Revel ation 4:5). We believe Cod is now getting ready to shake not only the earth, but also the heavens. It all shows us how that even in the area of nature everything will be tre mendously disturbed. How differ ent His return will be from His first coming. It is interesting to note that lightning comes unexpectedly and unheraldedly. No one knows where its power and force will be felt. The indication of this is found way back at creation (Genesis 1:14). He tells us that "they shall be (the light in the heavens) for signs." These things are not just there for lighting purposes. Cod has His pro phetic program for them as well. Q. Santa Ana, Calif. "What kinds of preaching are there? Particular ly, what is the distinction between expository and topical preaching?"
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A. You have mentioned two main types of preaching. A third is textu al. In a topical sermon the minister takes a specific subject and devel ops it by using Biblical references, rather than one general passage. Such topical addresses are often doctrinal in nature. There is really no other way to treat them. The textual message has as its basis a single verse, sentence or phrase. As some sermons are de veloped there is far too much to be covered so this method is adopted. Frequently, one of the most en lightening ways of dealing with Biblical truth is through exposition. It is really a verse-by-verse com mentary on a portion of Scripture. This is one of the best ways to un derstand God's truth. Other forms of preaching include survey and book studies. This calls for deal ing only with highlights or salient points to be considered. In any case, each type has its place and good points. The main thing is to remain true to the Word, seeking the Holy Spirit's power in delivery. Q. San Francisco, Calif. "Why do not churches and Christian col leges deal more with the purer teachings of our Saviour rather than those of Paul, Peter, and the others?" A. There is certainly no discordant note between the teachings of Je sus and those of the Apostles. All of God's Word is totally and iner- rantly inspired. The doctrines Christ put forth in the Gospels are taught in depth throughout the Epistles. We endeavor not to forget any portion of God's Word. It is all totally for us although certain pas sages may not be directed to us.
Q. Denver, Colo. "In terms of our current money system, for how much did Judas sell Jesus?" A. The thirty pieces of silver would each represent about sixteen cents. Other Biblical scholars feel that each coin could be worth as much as 64 cents at the very most. Judas could not have gotten more than $19.20 for his deed of infamy. Such was about the customary price to purchase an ordinary slave in those days. Q. Phoenix, Ariz. "Why did God separate clean from unclean ani mals? Why is there a difference between the two?" A. First of all, it is important to note that there was a distinction God definitely presented between clean and unclean long before the Mo saic law. Exodus lists ten beasts which are described as clean. Gen esis 7 points out seven of them. "Clean" simply meant that they were acceptable for sacrifice. Abel knew that the lamb could be used for this purpose. We consider the habits of certain animals to gain the information. If they are unus ually unclean in themselves, espe cially if they are predatory, they are not "clean" animals. The Spirit of God, in the Mosaic law, makes a number of distinctions when it comes to birds and beasts. A hawk, as an example, could not be used. It is a bird of prey. Not so with a dove or pigeon. With beasts, the clean animal must part the hoof and chew the cud. If it does one but not the other, it is unclean. This is true of a pig. In the case of fish, God again made distinctions. Only fish with fins and scales were considered clean. Note the degree of importance He places on purity. Page 25
Q. Bremerton, Wash. "Is there any Scripture that says the communion cup must be real wine and not the grape juice most churches use?" A. No, there is absolutely no such teaching in the Bible. We believe it is best to use grape juice. Even that, however, is not necessary since it is only symbolic. Jesus said, "This do in remembrance of Me." Missionaries, away from all civili zation, have had to use coconut, berry, or other kinds of liquid. The element itself is quite irrelevant. What it denotes for our lives is what is important. The same idea holds with the bread. What really matters is the Person who is being remembered on the occasion. Q. Bainbridge Island, Wash. "When Mary was carrying the baby Jesus was the Trinity still active? I have wondered if there were nine months of time when Jesus could not intercede?" A. This interesting question touch es on the important area of syste matic theology known as Christol- ogy. Philippians 2:5-11 shows us His deity and humanity interre lated. When Christ came to this earth He made Himself of no repu tation. This means He emptied or divested Himself of His glory alone. He could not possibly cease to be Cod. He simply set aside the inde pendent use of His attributes. Hu manity could not stand the un veiled glory of His presence in any other manner. Yes, when Mary was carrying the baby Jesus the Trinity was indeed still active. As it was in the beginning, is now, and ever shall be, the Father, Son and Holy Spirit are very active. There were not even nine seconds when the Lord Jesus could not do any thing that is an attribute of deity.
In the virgin's womb, with one word, He could have dismissed the worlds. Just stop and ponder His majesty and sovereignty. Q. Tacoma, Wash. " Concerning Acts 1:12, was a Sabbath journey different from a trip made on any other day of the week? How far was it from Olivet to Jerusalem?" A. This term "Sabbath day jour ney" is mentioned only here in Scripture. Under the law of Moses, there was a certain allowable dis tance one could go on the seventh day of the week. The reason for this was to keep people from for getting the importance of worship ping Cod rather than pursuing their own selfish pleasures. The ac tual allowable distance was about five furlongs, or 3,000 feet, which was the approximate distance from Jerusalem to the Mount of Olives. Q. Denver, Colo. "What is the dif ference between spiritual gifts and talents? How can I find out what mine are?" A. While there are a variety of opinions on the subject, it would appear that the spiritual gifts come at the time of salvation. Talents could fall into the same category and a great distinction need not be made. When a person does not use what the Lord has given him, the opportunity may be taken away and given to another. The Holy Spirit empowers us to use these abilities in a way that will bring honor and glory to the body of Christ. Several things may help you to determine your spiritual gifts. First of all, there should be a consistent study of the Bible. If we are to
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