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THE K I N G ' S B U S I N E S S Published Monthly by and Representing The Bible Institute of Los Angeles, Incorporated
rpHIS month we are very thankiul “*■ for our new paper. None have been more aware than the editors that the inferior grade of paper cheapened our magazine, but during -the war years, it was inadvisable to attempt any change. However, through a real ef fort on the part of our publishers, who have become our friends, this improvement is being brought about. We hope it will meet with a hearty response from our readers, Visited for a brief time at WMBI, radio sta tion of the Moody Bible Institute. This broadcasting station is wholly and completely dedicated to sending forth the good news of salvation through the blood of the Lord Jesus Christ. They have recently completed twenty years of operation, and their record is an enviable one. Theirs is a well- rounded out program, free from ob jectionable elements, and broadcast in a manner which would be a- credit to any radio station. flWhile in Chicago, I noticed an article by a prominent preacher in one of the large Chicago dailies, in which he stated that most of the religious radio programs of to day were “scandalous.” He declared that, with very few exceptions, re ligious radio is composed of ranters and ravers, those harping on one string "of some particular doctrine.” If this is true, it may explain why the broad casting studios have been cutting down on the number of religious programs. It is a subject for discussion at many of our King's Business confer ences why so few of our readers write in to express their opinion of our arti cles. I suppose that the proverb “No news is good news” would hold good here, which would mean that our read ers are enjoying the contents of the magazine and therefore find it not necessary to write. However, it is nice to hear from our readers occasionally. If In a recent trip, it was forcibly brought to mind how obnoxious to non-smokers is “second-hand” ciga rette smoke. It is passing strange how this habit, which is so silly, so expen sive, so odorous, and so filthy has secured such a hold, not only upon the men of our land, but upon a sur prising percentage of women. One wonders just what is the reason un derlying so much smoking. One phy sician reports that it is for ninety per cent a nervous habit. Perhaps some of our readers can enlighten us. yj One cannot travel by air without being impressed with the size of our land. The pattern of fruitful farms forms a pretty picture from 5,000 feet elevation. The American harvests of 1946 are again exceedingly bountiful OCTOBER, 1946
Louis T. Talbot, D.D.
Rj ”S.0” B^ riT,n
William W . Orr, D.D.
Editor in Chief
lïlustrato«
Associate Editor
Betty Bruechert, Managing Editor Copyright 1946, The King’s Business, all rights reserved. No part of this magazine may be reproduced without permission. Voi. 37 OCTOBER, 1946 No. 10 v CONTENTS COVER : Photograph by Ewing-Galloway, New York. Major Photography in this magazine furnished through the courtesy of
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phecies of the Word of God aright, and particularly Deuteronomy 28-30, it would seem that God Himself is the One who is to hand this land over to the sons of Israel. The occasion for the Lord’s doing this will be a wholesale, individual and national repentance be fore God on the part of the Jews of the world. It would seem that God is not in a movement that would cir cumvent genuine confession and turn ing from sin, and our belief is that there will be no peace in the Holy Land until God Himself brings it to pass. Today God waits for that na tional humbling of themselves on the part of His chosen people. ★ ★ World Trouble Maker T HE infamous title of “Public Ene my No. 1” among the nations has shifted to the U. S. S. R. Our own Secretary of State has placed the blame of the failure of the Paris peace talks squarely at the door of the So viets, while at the same time trying very hard to avoid any unnecessary aggravation of Russia. Our diplomats have found it next to impossible to deal with the Soviets on any and all matters concerned with wofld affairs. In the mind of the average layman, the entire question is a confused mass of misstatement and misunderstand ing. One day it is reported that Rus sia agrees to a certain proposition, and the other nations thankfully pass on it. But the next morning, the Soviets have entirely reversed themselves and want something entirely different. Never in the history of diplomacy have our statesmen been involved in such a confused state of affairs. What is the reason for it? Why do not the Soviets say what they believe and stick to it? Why all of this evasiveness and subtle, underhanded double - dealing? The answer, we believe, lies below the sur face. It is to be found in the sinful, utterly depraved, and irresponsible nature of men who have cast God out 'o f their lives. Without Him, and His principles of governing the universe, there is absolutely nothing left but selfish, sinful, dishonest, shameful ac tions. Let America be forewarned, when endeavoring to deal with a nation of this type. There is only one language which can be understood. That is the show of greater power sufficient to enforce our righteous demands. T H E K I N G ' S B U S I N E S S
Christ was brave and noble Paul! What persecution he endured, what shipwreck, what imprisonment, what hunger! Truly his very body was an eloquent testimony to the love he bore his Lord. I am sure that when Christians reach the Glory Land, the status of their bank account and their social standing in the community will not be examined. God will not make inquiry about their real estate holdings or ask whether or not they appeared in “Who’s Who.” But I believe there will be considerable interest exhibited in those who bear in their body the scars of the Lord Jesus, who have borne persecution and misunderstanding for Him, arid who have endured ridicule and ostracism on His account. These are the marks which will be badges of honoi’ for the bearer as eternities follow eternities. ★ ★ What About Palestine? S CARCELY a week passes in which the editorial office of The King's Business does not receive printed ma terial from the Zionist movement. As most of our readers are aware, this is an organization of the Jews of the world which has as its purpose the es- tablishrrient of a national homeland for the Jews in Palestine. The interna tional press has been filled with ac counts of the attempts of the Jews to have this land declared theirs. There have been Jewish mass meetings in our land and terrorist activities in Palestinfe. Diplomatic pressure has been brbught to bear on the British government to force them to go on record iavoring this cause, but that nation has firmly 'insisted that there are two sides to the question and that it is not ready as yet to accede to the demands of the Zionist movement. Apparently this attitude angered the Jews oi the world, and forces are being redoubled to bring about a real ization of their national hopes. We firmly believe that the land of Palestinfe belongs to the Jews, and we believe that in God’s time they will be established there under their own gov ernment and with the right to be num bered among the nations of the world again. However, we question v e r y seriously their right to obtain this land by means of terrorism, political in trigue, and force. If we read the pro
Change in Paper T HE first note we wish to sound in this October issue of The King's Business is that of praise to God for His goodness to us in supplying our needs as a magazine. With this issue we greet our readers from a better grade of paper, and also with a better method of print. It was about eight years ago, when the depression was fully upon us, that the question of the continuance of the magazine required an abrupt de cision. We were forced to print it more economically or to cease publi cation. The directors of the Bible In stitute of Los Angeles chose, under God, to use cheaper paper, which saved the magazine; but for this inter vening period we have been ever desir ous of returning to our former method of printing, and to “slick” paper. We trust that our subscribers will enjoy the magazine to a greater degree be cause of its improved readability. However, at this time it becomes necessary to make a slight increase in our annual subscription price. This is occasioned not alone by the change in paper, but by rising production costs of which everyone is aware. We trust that our readers will stand by and continue to support us as they have during the past thirty-six years. Our pledge before God is the same, that we will faithfully endeavor to set forth the truth of God as it is in our Lord Jesus Christ. ★ ★ Scars T HE writer remembers a sermon preached by the late Billy Sunday many years'ago in which the listeners were asked what scars they bore for the Lord Jesus. In these days when it is comparatively easy to be a Chris tian, some of us have lost sight of the cost which the early Christians paid for bearing the name of Christ. The Apostle Paul, who was without doubt the greatest Christian of all times (I do not call the Lord Jesus a Christian; He is God), stated: “I bear in my body the marks of the Lord Jesus.” The word translated “marks” is in the original Greek stigmata, which is derived from a word meaning “to brand.” Weymouth rendered this clause: “For as for me, I bear, branded on my body, the scars of Jesus as my master.” How scarred indeed for 2
in other fields of operation. What, then, is the reason that General Mac Arthur is head and shoulders above his contemporaries? It is because un der the most trying circumstances he constantly seeks the wisdom that only God can give. We feel sure that the General is a real Christian man, for his public utterances are filled with quotations from the Book of Books. Surely this is one man of whom our nation may be justly proud, and for whom we should unite regularly in prayer. ★ ★ Record TJTHE state of California, which has set so many records discloses a new one! ■ It seems that during the last 12 months, the “Golden State” has en joyed (?) the “wettest” year in her history. The State Board of Equalization re cently announced that liquor tax col lections for the fiscal year ending June 30 totaled $17,953,076, represent ing tne consumption of 22,441,000 gal lons of whiskey, gin, brandy, rum and other distilled spirits. The figure for 1945 was $17,562,413. One would think that in a state, where in natural beauty and equable climate the evidences of God’s wisdom and power are overwhelmingly mani fest on every hand, the citizens would certainly seek to honor their Creator. But such is the depravity of the hu man heart that the more blessings it receives, the harder its attitude toward God becomes. We often wonder how long a just God will endure such sin ful indifference to Him on the part of the creatures of His hand. ★ ★ Crusade W E understand that the Protestant churches o f Los Angeles are planning an evangelistic crusade which, it is said, will surpass any thing ever held in this country. Min isterial associations will be allotted territory, and each church will be as signed a particular area in its Sec tion. There will be inspirational con ferences for ministers and laymen where training will be offered in the fine art of visitation. The final phase will include mass meetings in large auditoriums, radio sermons, shop meetings, street meetings, and rallies in clubs, schools, colleges, and fac tories. Surely in “the city of the an gels” there is desperate need for an advance of this sort. Our prayer is that Christ will be given His rightful place, as the absolute center of this commendable movement. 3
Men Wanted A RECENT article in His magazine, ^ from the pen of director Kenneth Strachan of the Latin American Mis sion, sounds a note which should be echoed in every church and in every youth gathering across our land. The mission fields of the world today need men, strong men, intelligent men, red- blooded men. Do not misunderstand me. We thank God for the women who have so heroically and unselfishly given themselves for Christian service. I do not know how the missions of the world could have ever carried on with out this band of godly women who have labored so faithfully and wrought so nobly. But missionary service is a man’s work, and it requires the physi cal stamina that God has imparted only to men. The last few years we have wit nessed the possibility of armies of men uniting under a common cause to bring about a desired victory in an amazingly short space of time. The United States government recruited, trained, equipped, and sent forth an army of nearly 10,000,000 men, who under terrific handicaps and hardships brought peace to our land. Now, if young men can thus be recruited and trained for military service, and by their courage and devotion secure such results, surely there are enough young men in the churches and Christian homes of our land to answer the call to the battle against the forces of evil. This is a far greater struggle than the one through which we have just passed. Perhaps the reason for the comparatively meager results on the mission fields of the world is due to the fact that the young men of our land have not been enlisted to serve. Today is a day of great crisis. Never before in history was the need so tre mendous. Never have the doors been so wide open. Never have Christian circles felt so overwhelmingly the sense of urgency. But it will be possi ble to meet this mighty challenge only as men in large numbers dedicate themselves to Christ for this impor tant task. ★ ★ MacArthur rpHE record of General Douglas Mac- -*- Arthur, both in the war as a com mander of troops, and in peace as the supreme authority over the Japanese nation, is one of honor and commend able achievement. In spite of bitter criticism, which is always the lot of men in positions this prominent, he has conducted himself on the highest level of honesty, integrity, and fair ness. In every case, he has acted like a Christian gentleman. This is in striking contrast to military authority
Literary Garbage TT IS a matter of utter amazement ■*" to many right-thinking people today that the moral conscience of our land does not revolt against the filth that is being printed in our newest books and magazines. We must confess that we have not examined these books, but frequently we read the reviews pub lished in the news magazines, and are shocked to learn that some of the “best sellers” contain descriptions of vile and suggestive scenes and blas phemous language that would have been prohibited from the printed page twenty-five years ago. There seems to be no objection to these things on the part of the reading public. Not only are these books permitted, but the publishers cannot seem to keep up with the demand for them. Coupled with this are picture maga zines and comic books that sink lower and lower into the cesspool of unre strained license. Surely the educators and thinking men of our land should recognize this deplorable situation and do something about it. The Bible long ago declared that “as a man thinketh in his heart, so is he.” You cannot have our citizens indulging in literary filth without reaping the harvest of morally wrecked lives. This condi tion of the so-called civilized world leads us to believe that we are ap proaching days similar to those of Noah and Lot. The world is ripe for the outpouring of God’s judgment. ★ ★ Time to Raise Wages I N SPITE of what opposing sides have said, there is no reasonable doubt but that the cost of living has risen more than 25% since the war. For those in the higher income brack ets, this increase can be absorbed without serious trouble, but for that group of people whose expenses have always taken all of their income, a rise of this sort brings serious difficulties. A recent study of churches through out a certain denomination reveals the startling fact that fifty per cent of the ministers receive an average an nual salary of only $1,035. The re mainder receive an average of $2,129 per year. For incomes of this size, a general rise in living costs sometimes means either the breaking up of the home or malnutrition and other suf fering. The minister, because of his position, cannot very well ask for an increase in salary. Someone on the church board or in the congregation should see that a salary increase is granted. How long has it been since your church has given your minister an increase? Perhaps it would be a good thing if a committee were appointed immediately to look info this situation. OCTOBER, 1946
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Tiberias, on the Sea o f Galilee
7 HERE are two very significant “Follow me's'1 in the life of Simon Peter. The first was spoken by our Lord at the Sea of Galilee which Peter obeyed by leaving his boats and nets to become a disciple. The second was expressed beside the Sea of Tiberias after Peter’s denial, when our Lord asked him, “Lovest thou me?” Now, geographically, the Sea of Galilee and the Sea of Tiberias are one and the same. But in the experience of Peter there was a great distance between them. Some saints never reach the second "Follow me” where they will leave, not boats and nets, but themselves. Subsequent to this Tiberias incident, there is a sort of postscript. Peter sees John following and asks Jesus, “Lord, and what shall this man do?” Jesus answers, “If I will that he tarry till I come, what is that to thee? follow thou me.” It is easy for the Christian to be sidetracked on ir relevant issues. Peter’s one responsibility was not John’s future, but his own faithful following of Jesus. Bother ing about John, we lose sight of Jesus. The good be comes the enemy of the best. Peter’s concern about John was not evil; it may have been commendable. But it was a secondary affair of his, and our Lord sets him right. The burden of His message to Peter was: “You follow Me yourself!” We are all in grave danger of being sidetracked by the secondary. At least, we can be so taken up with it that we neglect to follow the Lord ourselves. Sometimes this concern assumes great proportions. We may be di verted from our chief business by wondering, not about John, but about God Himself. “Why does God do as He does?” We become so perplexed over the dealings of God that we stop following Jesus. Christians need to learn that God does not always explain His actions. We
waste time trying to understand God’s providences and seeking to make Him tell His secrets. Habakkuk and Job and the Psalmist and Jeremiah and others had spells of questioning God. “Why do the righteous suffer and the wicked prosper?” God never gave any of them an explanation, but He gave them revelation. When they had a new vision of God, they did not need explanations. They learned to rejoice in God Himself in spite of circumstances. There is no use denying it: God often does things in strange ways that do not seem to make sense from our, viewpoint. He seems to delay; He seems to waste His servants; His methods just do not coincide with our text books. The old Negro mammy who said, “God works in mischievous ways His wonders to perform,” may have used the wrong word because she was frankly puzzled by the Divine procedure. His ways are not our ways nor are His thoughts our thoughts. “For who hath known the mind of the Lord? or who hath been His counselor?” There is no point in trying to explain some things that take place in our lives; we shall have to await better light. But one thing we can do. We can see to it that we let God run His universe, and that we follow Jesus. “What is that to thee? follow thou me.” It is not our respon sibility to figure out God’s ways, but it is our business to be disciples; That will take all of our time! Sometimes this question of Peter’s becomes very real when we begin to wonder, not about God, but about peo ple. “Lord, and what shall this man do?” Why is this preacher so successful while that one, equally conse crated, never seems to arrive? What will happen to this movement? What is the future of that project? How much thought and energy we spend talking about John! He predominates in many a ministerial conversation. This is not necessarily criticism; Peter was not criticiz-
T H E K I N G ’ S B U S I N E S S
4
ing John. He was just wondering. We fundamentalists often “look on the things of others,” but only to wonder and worry about them. Sometimes we become theologi cal detectives and religious bloodhounds; we sit with cupped ears, listening for heresy. Again, we want the Lord to stop those who are not casting out demons ac cording to our formula. We want John to be like Simon Peter. We inwardly resent it if our lot, like Peter’s, is to be a cross, and John is to escape martyrdom. “To his own master he standeth or falleth,” but we want to meas ure him by our yardstick. “What is that to thee?” Envy and jealousy or even friendly solicitude can make us very anxious about John. Our Lord never i n t r u d e d into secondary concerns. Whether with the woman taken in adultery, or when dealing with His critics about tribute money, when asked to divide the inheritance, or when it was suggested that fire be called down from Heaven upon the Samaritans, He never allowed Himself to be drawn aside on irrele vant issues. We are living in such a confusing hour that we have to guard against letting even the good interests obscure the best. We must choose the main thing as Mary did amidst all the clatter of cumbered and careful and trou bled Marthas. Trying to keep up with all the trends and drifts and currents of the times can drive a man insane. There is so much to discourage and disappoint and dis illusion us in even the best of men that we have to guard against cynicism. We shall see strange things happen to John, and even stranger things befall our selves. This brings us to consider that this question of Peter’s may often be turned to apply to ourselves instead of to John: "Lord, and what shall this man [myself] do?” Peter had just been informed of his own approach ing crucifixion, and he was wondering, “And will John escape?” God may let others do what He denies us. Some who are less spiritual may seem to succeed, get better results. Others may get credit for our own labors. John lived to a ripe old age, and was likely the only apostle to die a natural death. His course, though it led to Patmos, was fairly even. But Peter was impetuous, impulsive, always bungling; and now he is promised crucifixion! Whatever his motive, it was natural to wonder about John. Regardless of God’s plan for others, our duty is clear: “Follow thou, me.” If others are rich, recognized, suc cessful, and we are not, one thing we can do: we can follow on. In season and out, when we understand it, and when we do not, when we feel like it, and when we do not, we can follow Him. In the dark, if not in the light; in the shadow, if not in the sunshine; when the heavens are brass, and circumstances mock us, and friends fail us, and the body grows weary; and when others receive crowns while we get crosses, we can fol low Him. Mind you, we are to “follow.” We are to keep mov ing. It is not just a step of faith, but a walk of faith; we are to keep on stepping. And we are to follow HIM. He made Himself the issue with Peter. He always did. The issue was not Peter, or John, but Jesus. He is always the issue, not the Bible, for some search the Scriptures, and do not come to Him; not doctrine, for some may be orthodox, and not following in His steps; not the Church, for that is the body, and He is the head; not the Lord’s coming, but the Lord who is to come; not sanctification, but He who is our sanctification. We are to go unto Him without the camp. He that is not with Him is against Him, and he that gathereth not with Him scattereth abroad. By Him all things consist. "What is that to thee? follow thou me.” The issue is not THAT or THOU but ME. “Follow Me yourself.”
Palm Canyon, Palm Springs, California
And He Saith , “ Follow Me” ‘‘The cross awaits me” ? Yes, I know. ‘‘The night is dark” ? But He is near. “The path is rough” ? His arm upholds. “ I cannot see” ? But I can hear. And where He leads I follow on; He calls me, and I may not stay; His strength is mine through all the days; His light is sown along my way. I know not where that way shall lead; It matters not, so He shall guide, So only, when the tempests come, I feel His presence at my side. When skies are bright above my head. When smiling eyes with tears grow dim. Through smiles or tears His peace is mine; ’Tis joy enough to follow Him. O loved Redeemer, loving Lord! I hear Thy voice; it calleth me Through joy and grief, through toil and pain, To rest beyond the stormy sea; O ’er mount and valley, plain and stream. Unto the place where I would be, Unto the Heaven where Thou hast gone, I follow Thee— I follow Thee. —Annie Johnson Flint. (Used by permission of the Evangelical Publishers.)
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OCTOBER, 1946
A NEW BOOK entitled Education for Modern Man published in April, 1946, sets forth certain al leged reasons why education in a democracy is Professor Sidney Hook, head of the philosophy depart ment of the Washington Square College of New York University, is one of the younger disciples of John Dewey. Technically he calls his position agnosticism. He states that there might be a God, but contemptuously likens the possibility of His existence to the likelihood “that there exists a gingerbread castle on the other side of the moon.” We should say that if God is (in the Christian sense), then by definition He must be the basis of all that is good. We are justified therefore in using the word “atheism” to describe the view that faith in God cannot be the basis of education in a democracy. In Professor Hook’s terminology, belief in the actual existence of God is a question of metaphysics. We there fore use the word “metaphysics” in the following para graphs in that sense, that is, as a way of referring to the actual existence of God. In his new book, Professor Hook presents twd reasons for not believing in any metaphysical (theological) basis for education in a democracy: (1) The metaphysical bases suggested are divergent; and (2) The same meta physical bases have been proposed as foundations for social structures other than democracy. His actual words are: The metaphysical and theological premises from which the validity of democracy has been allegedly derived are of the most heterogeneous variety. Many of them are mutually incompatible. They have been offered by polytheists, monotheists, atheists; Jews, I Mohammendans and Christians; Catholics, Lutherans, and Unitarians; and by philosophers of diverse schools. This suggests that the conviction with which the democratic ideal is held rests not so much on alleged metaphysical presuppositions that are beyond the test of experience, but on the actual or anticipated values of democracy in experience as contrasted with
nondemocratic alternatives. It is interesting to ob serve that these nondemocratic alternatives histori cally have been justified by the identical metaphysical and theological presuppositions which have been ad vanced as the alleged premises on which democracy rests. And since these premises are compatible with social philosophies that are mutually contradic tory, the latter cannot be derived from the former (pp. lOf). The Christian would reply, “True, various metaphys ical presuppositions of a divergent nature have been ’ad vanced, but so have divergent theories of sanitation. Di vergence of theory is not' a philosophically worthy argu ment against the effort to find a metaphysical basis of things. Professor Hook’s own experimentalism is just one more suggested metaphysical basis for education. A Christian may accept this experimental metaphysical view, as far as it goes: ‘O taste and see that the Lord is good.’ ” That the religious metaphysical view has been ad vanced as a basis for nondemocratic social structure, is doubtless a veiled reference to the claim of the “divine right of kings.” It should be pointed out, however, that democracy itself has been claimed as a basis for tyran nies of various kinds. This does not prove that democ racy is “compatible” with tyranny. The Biblical doctrine of God does not claim to sup port majority rule, right or wrong. It does claim to sup port human liberty under liberal stable government. Professor Hook gives an excellent definition of “ the central idea underlying democratic institutions,” as the idea that “we should treat individuals of unequal talents and endowments as persons who are equally entitled to relevant consideration and care" (p. 11). History shows a positive corrblation between Biblical theism, ahd de mocracy thus described. Anti-theistid metaphysics is lacking in historical per spective. American culture is in the stream of influence of Puritan democracy, the theistic metaphysics of which should be recognized as having been instrumental in T H E K I N G S B U S I N E S S
not and cannot be based upon faith irr God. Thfe author,
6
overthrowing the doctrine of the "divine right of kings” wherever it was held. Have we forgotten the literary context of the dismembered text from which that doctrine was said to have been derived? Cromwell knew the con text, and so did the Independents who led the democratic movement on which our culture stands. Professor Hook’s distorted perspective in social sta tistics is illustrated in the following: Nor can the compulsory study of these subjects be justified by the worthy desire to elevate character and improve moral behavior. For anyone who has lived with intelligent and growing minds will have discovered that there is hardly anything they resent so much as didactic moralizing, even when it has the ■ weight of authority—natural or supernatural — be hind it (p. 108). It is not questioned that progressive education meth ods (when correctly defined) are effective. Professor Hook’s article in the Saturday Evening Post last summer (June 30, 1945) was very convincing. However, the above statement contradicts a vast amout of data in cultural anthropology. “ Intelligent and growing minds” in great blocks of population over long centuries have not shown that they “resent . . . didactic moralizing.” Germany and Russia have trained youths under authoritative di dactic moralizing, and they have not been resentful as might have been supposed. Catechetical instruction among Lutherans and among Scotch Presbyterians is correlated with observable group loyalty, solidarity, and continuity. I am in favor of “progressive" education, but I protest against such a sweeping negative generaliza tion. For another example of distorted statistical perspec tive I quote the following from this book: Whoever holds the opinion that religious education is either a necessary or sufficient condition for the pre vention of crime, does so in defiance of available statistics on the subject (p. 109). Note that two negatives are alleged to be supported by “statistics." The great word “statistics” with no bibli ographical references, is not scholarly "cricket” in my lexicography. I do not know that anyone claims that religious edu cation is “sufficient . . . for the prevention of crime” in the sense that “statistics” would show absence, of crime. The Bible makes no such claim. As to the “necessity” of religious education as a helpful influence toward prevention of crime, the “sta tistics” should be open to study. What kind of Sunday schools is under discussion—a half-hour of poor teaching a week? What do the statistics reveal as to the elimina tion of the influence of “religious education” from non criminals? Was there religious home training, or a spir itual impact upon all in the neighborhood? What social forces were involved? Professor Hook is not acquainted with theological controversy. He asserts: But a critical evaluation of dogmas is precisely what those who urge the prescription of religious and theological study do not want. Imagine what an outcry would arise from religious organizations if their sacred dogmas were critically evaluated — pos sibly rejected (p. 109). One who knows the struggles of the Gospel need not “ imagine” what he knows to be almost universally prev alent. One familiar with the facts would never accuse us of avoiding “critical evaluation.” The book should be read by Bible-believing Chris tians as an example of current atheistic influences in edu cation, with which our young people have to contend. OCTOBER, 1946
By Betty Bruechert
A S CHILDREN, my sister and I believed fer- yently in Santa Claus. Like Riley’s “Bill/’ just before Christmas we were as good as we could be. Much of the time we were veritable angels, but pccasionally, when Christmas seemed pretty far off, it was too great a strain on our disposi tion^, and we reverted to our natural naughty selves. To correct this weakness and to enable us to hold out at least until Christmas, Mother deviled an ingenious plan. Said she: “Some times, if children are very, very good, Santa Claus makes a visit to their homes before Christ mas. He might leave a little advance present, if yqu girls behaved properly.” Apparently this had the desired effect, for I recall very vividly that one evening, while we were eating supper (all were at the table except Mother, who was taking care of some errand), we heard our bedroom window slam. Dad said, “You had better see what that was,” and off we scampered. We stopped short at what we saw lying on our beds: two tiny, exquisitely dressed dolls, one in pink for Sister, and one in blue for me. Chills and thrills ran up and down our spines when we realized that Santa Claus had been so near. For days, we literally tiptoed about, hoping to keep out of mischief, and to be worthy of bigger and better gifts at Christmas time. And, as we clasped to our hearts our precious little dolls, how we loved Santa Claus for his goodness to ug! Many a time, since I have been Christ’s, and He has been mine, I have thought of those pre- Christmas presents and have likened them to the foretastes of Heaven which the children of God enjoy. Blessed hours of fellowship with those of like precious faith; new truths from the Word of God; lifting of burdens; the joy of win ning souls to the Saviour—these are pre-Christ mas—pre-Heaven—gifts to the believer. They are comforts by the way; helps on the journey; manna for the soul—to keep us walking with Him, to make us faithful in our service and un tiring in our devotion. If these are but fore tastes, what will it be to see our Lord, to be with Him, and to be like Him? 7
T HIS month we are to get a glimpse of what, from some standpoints, is the most impor Epistle to the Romans. Those who made a study of the book covered last month (Galatians) have a good foun dation for the study of Romans. It is practically certain that Romans was written but a short time after Gala tians, embodying the same great truths, but dealing with them in a calm, dispassionate manner and en larging upon them. Manifestly, this great book cannot receive anything like adequate treatment in a brief ar ticle. The reader is urged to get a good commentary on Romans, because a study of it will greatly increase one’s knowledge and deepen one’s spiritual life if the heart responds to its truths. For this purpose, I recom mend ‘‘A Devotional Commentary on Romans,” by Dr. W. H. G r i f f i t h Thomas. As in the case of the other books we have studied, we urge the repeat ed reading of Romans entirely through at one sitting. The following outline may prove helpful in this reading. t INTRODUCTION (1:1-15). 1. The Salutation (vs. 1-7). This salutation is no mere form, for it really contains the gist of the whole epistle. The reader should note what is said about the writer, his message, and those to whom the letter was ad dressed. 2. Characteristics of a True Servant (vs. 8-15). Write down the various characteristics in the different verses, e.g., thanksgiving (v.8), service (v.9), prayer (vs.9,10). If all believers looked upon themselves as debtors to all classes (v.14) and were ready to dis charge their obligations (v.15) what progress the Gospel would make! II. THE THEME — S A L VA T I ON THROUGH THE GOSPEL (1:16,17). Paul states that he is not ashamed of the Gospel because it is the power of God unto salvation. Salvation can
forward the Scriptural proof, vs. 10-18, and then draws the conclusion: “Every mouth may be stopped, and all the world become guilty before God” (3:19, 20). IV. SALVATION FROM THE GUILT OF SIN (3:21 to 5:21). 1. Provision is made in the aton ing death of Christ for a righteousness to meet the guilty sinner’s need (3:21-26). 2. This provision is accepted by faith (3:27 to 4:25). “God is one” (3:30 R.V.) and has but one way of justifying sinners (Jews and Gentiles) that is, by faith (3:27-31). In ch.4, the Apostle points to two great Old Testament characters. Abra ham and David, as examples of jus tification by faith. Paul first states the fact of their having been justified by faith (vs. 1-8) and then shows that Abraham was justified apart from the rite of circumcision (vs.9-12) and that the inheritance promised by God was received by faith (vs.l3-17a). In vs. 17b-25, the character of Abraham’s faith is revealed, that is, he exercised faith in the God of resurrection; this is the nature of the faith of the saved today. To such, God’s righteousness is imputed because they “believe on him that raised up Jesus our Lord from the dead” (vs.23-25). Ch.5 sets before us the adequacy of this provision: the one who accepts it is eternally saved. Having given a brief retrospect (vs.l,2a) the inspired writer now looks to the future by stat ing that we “rejoice in hope of the glory of God,” that is, the justified one can look forward with full con fidence to sharing eventually in the ineffable glory of God. This hope is not destroyed, but rather strengthened by tribulations (vs.3,4) and has a sure basis in the love of God (vs.5-11). If God in His great love could do so much for us while we were yet sin ners, what will His love not do for us now that we, once enemies, are rec onciled to God? Further proof of the T H E K I N G ’ S B U S I N E S S
be derived from no other source. The Gospel is the power of God because “ . . . in the Good News a righteous ness which comes from God is being revealed” (Rom. 1:17; Weymouth). The righteousness of God mentioned here does not refer to one of His at tributes; it is rather His own right eousness which He provides for and imputes to the utterly unrighteous sinner who puts his faith in Christ. III. THE NEED OF THIS SALVATION (1:18 to 3:20). 1. The Gentiles' Need (1:18-32). The Gentile world is subject to the wrath of God because, having had light from God, they repudiated it, and began the terrible d o w n w a r d course de scribed in these verses. 2. The Jews' Need (ch.2). The Jews condemn the Gentiles, but Israel has as great need as they of this salva tion provided in the Gospel. Paul deals with this subject in three sec tions: the judgment will be conducted on such principles that the Jew can no more stand than the Gentile (2:1- 16); merely having possession of the law was of no avail to the Jew be cause he had flagrantly broken that law (2:17-24); circumcision was of no avail in the matter of salvation (2:25- 29). Ch.3:l-8 may be considered a di gression from the main theme ’on the need of salvation. In ch.2, Paul shows that the Jew as an individual has no better standing before God than the Gentile, which immediately raises the question, “What advantage then hath the Jew?” In ch.2, Paul took up the matter of the guilt of the individual Jew; in this section, he is dealing with the Jew as a nation, pointing out that nationally he has real advantages. This theme, merely touched upon here, is more fully de veloped in chs. 9, 10 and 11. Resuming the discussion of the need of salvation, Paul affirms in 3:19,20 the universal guilt of man. First, there is the charge that “They are all under sin” (3:9 R.V.). He then brings
tant book in the Bible, namely the
8
certainty of our salvation is seen in vs.12-21 in which Paul cites Adam and Christ as the two federal heads— Adam the head of the old race, and Christ, the head of the new. As our identification with Adam inevitably means sin and death, so the believ er’s identification with Christ inevita bly issues in righteousness and life. “For if by one man’s offense death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ” (v.17). V. SALVATION FROM THE POWER OF SIN (chs.6-8). Having proven that the sinner’s guilty past has been fully covered, and that his future is assured, the in spired apostle now turns to the very practical question of our present, and deals with the secret of victory over known sin. Out of the statement in 5:20, “Where sin abounded, grace did much more abound” arises the ques tion: "Shall we continue in sin, that grace may abound?” (6:1). The an swer is an emphatic “God forbid.” The believer is not to continue in the realm of sin because it is utterly in compatible with his relation to Christ. In and with Christ, he died to sin and was raised to walk in newness of life. He is now to reckon (count) himself dead to sin and alive unto God in Christ (6:11), and to yield himself and the members of his body as instru ments of righteousness (6:13). Sin is not to have dominion over the believer because he is not under law, but under grace (6:14). This brings forth the inquiry: “Shall we sin be cause we are not under the law, but under grace?” Again comes the em phatic “God forbid.” The believer is not to commit acts of sin because they lead to bondage and death; this is not the portion of the real believer in Christ, who has liberty and life. This verse 14 should be carefully studied. Sin is not to have dominion over the believer because he is now living un der grace. Being under grace is no warrant for sinning. Indeed, when the grace of God is allowed to fully operate, deliverance from sin is the assured outcome (cf. Titus 2:11-14). Ch.7 takes up the believer’s relation to the law. It is first pointed out that in Christ he died to the law that he should serve in newness of the spirit (7:1-6). Then the question is raised "is the law sin?” The answer is in the negative; on the contrary, the law is the revealer of sin (7:7-13). It is then made clear in 7:15-24 that the law is utterly impotent to deal with the power of sin. (It is suggest ed that the student underscore every occurrence of the personal pronoun “I” as it appears in these verses.) This accounts for the bitter wail of frus tration which runs through this sec- OCTOBER, 1946
tion, for defeat is always the outcome of the Christian’s own efforts to over come sin. The cry is always the same: “O wretched man that I am! who shall deliver me?” Thank God, there is an answer to that question: “I thank God through Jesus Christ our Lord” (7:25). In Him we have deliv erance from the guilt of sin and from its power. In ch.8 we find an altogether differ ent atmosphere; no longer is there the futile struggle of “I,” but rather the invigorating and victorious realm of the Holy Spirit. The student should underscore every reference to the Spir it found in this chapter. Lack of space prevents exposition of this won derful chapter, but the prayerful, con stant reading and meditating upon this portion will bring great blessing. The chapter begins with “no condem-
How do we explain the setting aside of this God-chosen nation? As the great commentator Godet points out, the problem in this division is how God could reject those whom He has elected. This is answered thus: God preserves His entire liberty, ch.9. God shows that Israel’s sin is the true explanation, ch.10. God vindicates His action by fore telling future consequences, ch.ll. In connection with ch.ll, it should be noted that Israel’s rejection is not complete —there is now a remnant of believers (vs.1-10). Israel’s rejection is not final— they are yet to be re stored (vs.11-32). VII. THE PRACTICAL OUTWORKING OF THIS SALVATION (12:1-15; 13). “After doctrine comes duty; after revelation is responsibility; after prin ciples, practice. When the soul has entered into the true Christian rela tion of union with Christ, as taught in the earlier chapters, his life will run along the lines laid down in the section which is now to be consid ered.”—Dr. Thomas. The practical outworking of this salvation is seen in various relation ships: 1. In relation to God—complete con secration (12:1,2). 2. In relation to service (12:3-8). 3. In relation to one’s fellow men, both believers and unbelievers (12:9- 21 ). -, 4. In relation to civil authorities (13:1-7). 5. In relation to fellow citizens (13:8-10). 6. In relation to one’s personal life (13:11-14). 7. The relation between the weak in faith and the strong (14:1-13;15). This attitude is briefly this: First, the weak in faith whose conscientious scruples will not permit him to do things which in themselves are not wrong, is not to sit in judgment upon the stronger brother. Second, the strong in faith is not to use his lib erty in such a way as to cause the weaker brother to stumble. VIII. THE CONCLUSION (15:14-16,27). In this section Paul deals with vari ous matters, mostly personal. It is packed full of helpful statements and suggestions, and should be given very careful study. In order that the reader may be en couraged to make a thorough study of this book, we conclude this article with this quotation from Dr. W. H. Griffith Thomas: “This may be said without the slightest qualification, and certainly without the faintest fear of contradic tion, that a Christian life nourished on the Epistle to the Romans will never lack the three great requisites of clear perception, strong conviction, and definite usefulness.” 9
Dr. John A. Hubbard nation” and ends with “no separa tion.” In between these two experi ences lies 8:28: “We know that all things work together for good to them that love God, to them who are the called according to his purpose.” VI. THE RELATION OF THIS SALVA TION TO THE JEW AS A NATION (chs.9-11). Here Paul takes up and develops more fully the theme of 3:1-8. This was a matter of as vital importance in Paul’s day as in ours. The Gospel preached by Paul seemed to contra dict God’s plan for the Jew as revealed in the Old Testament, since the prom ises to the Jew were not fulfilled in the Church. The Jews were to be a separate, distinct people. Paul’s Gos pel did away with all distinctions, making the Jew and Gentile one. The Jew was promised a universal king dom. The Church is not a kingdom and it is not universal. Its Head, Jesus, is despised and rejected, and has but comparatively few followers.
Sunset on Lake Tahoe, California It is the common property of the com mon people. Today *every crossroads center in the States has its expert on foreign affairs. A million veteran G.I.s, with all the arrogance of first hand knowledge, are telling America about the Arabs, the Hindus, the Fiji Island ers, the Chinese and the Japanese. And in the midst of profane distor tion, ribald incident, and humorous fantasy, a.thousand facts never known before are becoming common knowl edge. The world with its need has come among us and will not depart. From this composite telling, two convictions, germane to the problem of world evangelism, emerge. Every G.I. in his heart is persuaded, from personal experience and observation, that whatever of religion and philoso phy has conditioned the life and shaped the morals of those peoples, it is not enough to combat human depravity and make a decent world. The communal life that finds its cen ter in the little country church, and all for which it stands, is heavenly by comparison with the living results of Hindu philosophy, Moslem fanaticism, or Confucian ethics. This in great and appalling detail the G.I. kn ows . Whether he will admit it or not, the G.I. knows the world’s need of the Gospel. His ideas have changed too about missionaries and their work. He has seen missionaries living under appall ing conditions, speaking languages whose complexity baffles him com
pletely, masters of situations in which he found himself lost, and in general people who were doing things and getting things done. In many instances they have gone out of their way to help him and the mere sight of a friendly smiling face and a hurried “God bless you” has been a touch of home and church. And everywhere, whenever he has found honesty and decency among strange peoples and in far off places, he has found that missions and the results of missionary work are the sources from which that decency flowed. Kachin tribesmen in Burma, woolly-headed Papuans in New Guinea, or Chinese villagers per formed, deeds fof mercy because they were Christians. The lessons to be learned from mod ern war have their bearing on mis sionary methods in the solemn point of time we call now. Nothing was too new or too old but that it could be used; over-all planning and meticu lous preparation Were essential, obedi ence was absolute, and though every thing was done to guard and supply the soldier, yet when objectives re quired it, he was expendable. The task is of greater importance than the welfare of those engaged. “Counting not the cost” or, if counting it in deep sadness, paying it nevertheless. So we must fulfill our orders, “Go ye into all the world . . .” Used by permission of The Tabernacle Bulletin, Omaha, Nebraska. T HE K I N G ' S - BUS I NESS
T he TIME is now. In a general sense the time has always been now: the now of a segment of opportunity be tween two eternities, but today now is narrow and immediate. It is a breathing space won and tenuously held between conflict and the un known. If we do anything about ful filling our commission and obeying our orders, we must do i t .in great haste: now. Maybe there is so little time. The scope is world-wide. Newly as a nation we have been forced into the position of world leadership in world politics. All peoples wait, wondering what the United States will do and the fate of millions depends as never before on our decisions as to food stuffs, policies and the principles of world association. So in relation to missions we are challenged to plan and work as. though the evangeliza tion of the world depended on Amer ica alone—at least our leadership, and the responsibilities we assume, should be proportionate to our posi tion of leadership in world affairs. The need is newly and starkly clear. Never before has mankind revealed itself so completely bankrupt. Never before have men’s hearts so failed them for fear. Lost, sold to lies, doomed to a thousand deaths, never- before have men so needed the Way of the Truth and the Life. Knowledge of all this—knowledge of the world need is not confined to editors, commentators and statesmen. 10
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