Biola Broadcaster - 1973-06

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BROADCASTER JUNE 1973

BROADCASTER

JUNE 1973

VOLUME 3

NUMBER 6

MAY RADIO FEATURES

Managing Editor. . .

President. . .

EVELYN GIBSON

J. RICHARD CHASE

C O N T E N T S T h e Ch ristian and O rgan izations J . R ichard C h a se

*Panel D iscu ssio n s

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* So n s o f God

AI S and e rs

*Philippians

Llo yd T . Ande rson

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*Mount A ra ra t

Nathan Meyer

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*F e n ce B r e a k i n g .................................... Le s te r Pipkin »Edited Biola Hour Radio m essag es

Cover: Photographed on the Biola campus by Kirk Potter.

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Coach Lyon's SUMMER BASKETBALL CAMP Directed by HOWARD LYON GRADES 8-9: July 1 to July 7 GRADES 5-7: July 8 to July 14 GRADES 8-10: July 22 to July 28 GRADES 11-13: July 29 to August 4

GIRLS' SUMMER CAMP

Basketball and Volleyball

Directed by CONNIE THRONEBERRY

GRADES 7-13: July 15 to July 21 All grades as of September, 1973

For complete information and registration form contact Biola Athletic Department and indicate the camp(s) you are interested in.

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the Christian and Organizations By J. RICHARD CHASE

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In the last few years it has become quite popular for young people to attack big business, government agencies and universities as being too impersonal to serve the needs of man. These people claim that the indi vidual is more important than the organization and that corporate goals need to give far more consideration to the needs of individuals and society. Charles Reich, a law professor at Yale, explored this phenomena in his best seller, The Greening of America. He divided life in America into three periods of time. Each period has its own dominate philosophy of life. The first period called the "American Dream," holds that success will come to anyone with character, determination and hard work. Reich states that such beliefs are unrealistic in a society such as ours that is dominated by large organizations. The little man has lost the ability to control his destiny in the land of government bureaus and big business. After World War II, Reich says, we entered fully into the second of these three time periods: the age of the Corporate State. Better organi zation, bigger businesses, more governmental agencies—these would solve man's problems. Since greater organization was to solve our ills, Americans were counseled to subordinate themselves to the organiza tion. Institutions, not individuals, held number one priority and, so suggests Reich, the watch-word for the age was captured in John Kennedy's phrase, "Ask what you can do for your country (and corpora tion)." The corporate state, however, dominates, exploits, and ultimately destroys both man and nature. It is a gray America. A cold, calculating and mechanical America leaving no room for the individual and his personal dreams. The "Greening" of America is Reich's way of speaking of the rebirth of self-interest and assertion. The "Gray" America that dehumanized man is being rejected by many young people today. The new generation is establishing its own goals, values and culture with scant attention to the standards of the corporate state. The new generation craves experiences and trusts only personal sense perceptions. These shape his new life; not the conclusions drawn from analytic thought or structured reason. For Reich and the "new generation," the first commandment is: "thou shalt not do violence to thyself." Reich has, indeed, caught the essence of much of our anti-organiza tional thought today. But I agree with many of his critics who say that he is remiss in viewing all of this as both valid and desirable. What of the Christian young person? He is influenced by the "green ing" philosophy of his contemporaries, and with the added emphasis

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THE CHRISTIAN AND ORGANIZATIONS of a popular knowledge of freedom in Christ has, at times, become the "greenest" of them all. The young Christian of such commitment is adamant in championing the rights of the individual. And now it is not only IBM, governmental agencies, and the local university that are suspect, it is also the denomin ation, the church on the corner, the mission organization, and the Christian college. In light of this trend, what should the Christian's attitude be toward organizations; or, as Reich calls it, the Corporate State? Should Christian young people shun organizations that limit their freedom and ask them to go contrary to their own feelings? This is a complex problem but there are biblical guidelines. Hopefully, the following thoughts will stimulate further study and analysis. Christians, whether they are fully aware of it or not, are automatically a part of an organization that limits their freedom. They are members of the body of Christ. The body of Christ is an organization. It is a unified group of people directed toward specific objectives. Romans 12:5 and I Corinthians 12:12, 23, and 27, and the context in which they are found clearly dem onstrate that Christians "are one body in Christ." And, what are the objectives? Three specific ones stand out. Each asks the individual to limit his freedom for the benefit of the others within the organization. First, members are given gifts (e.g., I Corinthians 12:4-11) for the "edifying of the body of Christ." (Ephesians 4:12—see also 13 and 16). That limits the Christian. The gift is for the edification of others, not for the amusement or glorification of self. And, the individual is never to think of himself as something separate or special apart from the rest of the corporate body of believers (I Corinthians 12:14ff). Despite the current trend toward a "greening" philosophy of life, the focus is on the body not the individual. Second, members are charged with the responsibility of supporting and aiding others in the body. The individual is even counseled to "prefer one another" and to "condescend to men of low estate" (Romans 12:10 and 16). The freedom to seek personal honor and to demand special privilege is not granted to a member of the body. The very thrust of the love chapter (I Corinthians 13) is a fundamental part of Paul's discourse on the proper functioning of the body. Four graphic phrases are found in verses 4 and 5 that limit any Christian who seeks to assert himself for personal gain, " . . . love vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not its own........ "

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On the surface, there is only minor disagreement with Reich and his “new generation/' for he, too, is opposed to selfishness and ego trips. But a fundamental distinction is developing. Corporations and organizations focus on the group, and Reich has the focus in this new consciousness on the individual. The individual comes first. His interests, values and total life style are more important than the organization. It is a matter of honesty: it is being true to oneself. The Apostle Paul's concept of the body of Christ, however, is that the believer, though of individual significance and value (both eye and hand are essential, “the eye cannot say unto the hand, I have no need of thee.. . . " I Corinthians 12:31), must be willing to control himself so that maximum benefit will come to the body. The distinction between Reich's "new generation" and the Scriptures becomes most obvious when Paul writes that individuals are to limit their freedom for the general welfare of the body. This third objective concerning the body that I have selected smacks of a phrase Reich does not like, "Ask what you can do for your country [the body]/' Further, a good many Christian young people are also hesitant to relinquish the "new generation's" emphasis upon "self" for the biblical theme of Christ and "others." For Paul, the Christian was to limit his freedom for the benefit of others in the body. His comments on personal rights and the body's needs reach a climax in I Corinthians 10:23ff. In fact, contrary to Reich's first commandment, "to thyself be true," Paul says in verses 28 and 29, to others be helpful—even if it asks a denial of self. In a similar passage in I Corinthians 6:12-20, Paul asks members of the body to live in such a way that they will protect the purity and impact of the body of Christ. The context, I believe, indicates that some believers at Corinth were living on virtually the same moral level as unbelievers. Paul says such should not be the case, for loose living is neither profitable or desirable (I Corinthians 6:12). He then states in verse 15, "Know ye not that your bodies are the members of Christ? Shall I then take the members of Christ, and make them the members of an harlot? Cod forbid." To me, the point is clear. When we become a believer in Christ, we automatically become a member of the body of Christ. From this spiritual union, it seems to follow that we are now obligated (1) to use our Cod-given abilities for the benefit of the body; (2) to humble self and uplift others; and (3) to restrict ourselves when harm may be done to the body by our personal conduct. Let's move on to consider another organization—the local church. How does the Christian relate to the church? First, we should note that

THE CHRISTIAN AND ORGANIZATIONS in a technical sense the Christian must view the church just as he viewed the body of Christ. For in a technical sense, the church is the body. In the same sense that we call all believers part of the body, we may also call all believers part of the church. Such passages as I Corinthians 12:27, 28; Ephesians 1:22, 23; 4:11-13; Colossians 1:18, 24; illustrate the manner in which Paul uses the term, "church" to refer to the body of Christ and vice-versa. The concept of the "church" refers to all believers. Sometimes we even speak of it as the universal church. The Creek term ekkleesia literally means "called out" and refers simply to an assembly of citizens. In the fifth and fourth centuries B.C. at Athens, the ekkleesia referred specifically to the assembly of all the citizens, and they served, as unwieldly as it may seem, as the sovereign power of the state. This was a political assembly, and it was from this all-encompassing group that the Heliaea, or judicial assembly, was drawn. The idea, then, of using the Green ekkleesia to designate all of the believers is most fitting. Whether a Christian advocate of the "new gen eration" appreciates the church or not, he is in it! By accepting Christ as his Savior, he is at once part of the body and in the church. The New Testament epistles do, of course, modify the concept of the church by the phrase, the "local" church. This term is used by Paul to designate all of the believers who reside in a given locality. I Thessalon- ians 1:1 could just as easily have contained, "to the assembly of believers of the Thessalonians" as the phrase using the word "church." But even in this restricted sense, the idea is to embrace all the believers in a given locality. Again, if you are a believer, you are in the body and, hence, in the church. The Christian, then, reacts to all "local" believers in Christ as he would to any other member of the body of Christ. But what then of the local church on the corner? Even though it carries out many of the same functions of a local body of believers in New Testament times (e.g., observing the Lord's Supper, baptizing, singing, sending forth evangelists and teachers, ministering one to another and taking up collections) it may go beyond specific New Testament practice. It has joined a denom ination, set up man-made hurdles for membership, encumbered its membership for thousands of dollars for carpets, cushioned seats, and air conditioning. Disagree if you like, teach moderation in such actions if you wish, and above all, urge for greater unity of all believers. But remember, despite the building those believers inhabit on Sunday, and despite the extra-

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biblical attractions or detractions that have been added, you are still one in Christ. You may go across town to another church building or move to another city, but in Christ you are all still part of the same body, and you are still under the umbrella of the biblical church. Then how do you relate to the various "churches on the corner?" Just as you would to other members of the body, certainly not with a contentious spirit, cutting remarks or self-righteousness. As "green" a new generation person as you may be, the body—or the church, if you will—comes first. Thus, behind the facade of man's organization, the church on the corner is (if it contains believers in Christ) an assembly that contains a part of the body that needs uplifting and edification. Wherever you are, wherever you go, seek out the body. Serve and be served. OTHER ORGANIZATIONS Consider now the other organizations with which a Christian must contend. We will place them in three broad groups. But all of these stand in contrast to the "body-church" that is God's unique organization. Although there are significant differences, for example between General Motors Corporation and a Christian college, there is even a greater distinction between both of these man-devised organizations and the spiritual body of Christ into which all believers have been placed by God. Government The first arbitrary group I have selected is government. Here I would embrace local, state and national government; including all branches, bureaus and agencies. To these, the Christian relates with Spirit-given qualities of love, peace and temperance (Galatians 5:22 and 23). He does not lay aside the necessary marks of one who is a member of the body just because he enters a governmental building or confronts an officer rather than an evangelist. The Christian does not have a double stand ard. He is not one person on Sunday and another on Monday. He is careful to project a positive testimony in public affairs as well as in his home or in his church. When old things pass away in his life all things are to become new—not some things and not sometimes (II Corinthians 5:17). Hopefully, the day is passing when Christians erect phony facades and play at righteousness. The Christian, however, need not relate'to government in the same way he must relate to the body of Christ. Though the Christian may have little choice under which government he lives or the measure of its con trol over him, he is not automatically submerged in the organization as he is in the body of Christ. He is not obligated, e.g., to work for the

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THE CHRISTIAN AND ORGANIZATIONS postal service and be supportive of its policies. He is not under a biblical obligation to edify governmental employees and uplift them (unless they, too, happen to be believers). Nor is he asked to humble himself so governmental agencies may be advanced. With the government he has certain choices. With the body, he has fewer choices and more obligations. Romans 12 and 13 gives us additional insight into relationships with non-Christians and government. Although the focus is broader than merely government in Romans 12:17-21, the Christian cannot escape the obligation of "living peaceably with all men" and "overcoming evil with good." The Christian reacts as a Christian to unbelievers — all unbelievers in or out of government. What of the major thrust though of governmental power? Romans 13:1-7 suggests to me that we should yield to it. And note, we are reading in a book that was sent to the Chris tians in the capital city of the very nation that was oppressing the Christians. Without developing the area of Christian ethics, we should note, however, one significant qualification to such obedience to rulers or government. If human government demands that we act contrary to a specific request by God, then we are to obey God rather than men. Acts 5:29 so indicates. But there is a necessary qualification in this passage. Peter and the apostles were not balking at paying tribute or applying for social security numbers! The religious leaders of the Jewish community who had been granted certain rights of administration by the Romans (hence, government) had forbidden the apostles from teaching in Christ's name (Acts 5:28). And this was in direct conflict with Christ's command that they teach in His Name (Matthew 28:19, 20). When such conflicts arise, I believe Christians should still follow the apostles' pat tern, and obey God rather than men. Corporations, Business and General Institutions Little needs to be said about private organizations in this very general discussion. They are man-made, controlled and directed. Their goals are those set by men. True, a Christian businessman may operate an organ ization in a more Christian manner than another person, but it remains primarily an instrument whereby man achieves his personal goals. How do believers respond to such organizations as IBM, General Motors Corporation, the local hospital, department store chains? Again, no double standard exists that allows hate or selfishness to dictate our actions with unbelievers individually or when they are organized into corporate structures for business. The gray, mechanical, insensitive organizations, as Charles Reich sees them, that crush individuality, may

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be avoided by the Christian, as he so desires and as he is able. As a believer, you are in the body and church and have a responsibility to all other believers. Whether or not you work for big business or let them dominate you is, to some extent, up to you. Drop out of the corporate, organizational maze of secular life if you will, that choice is yours. But the unbeliever, whether standing in and for an organization or standing alone is still a person to be dealt with in Christian love. Romans 12:17-21 is not negated simply because unbelievers are organized for profit or control instead of seeking it on an individual plane. Paper corporations affect no one. It is only as corporate policies are given life and power by people that they become effective. And Christians do have the responsibility of acting wisely toward people. Christian Organizations The last group of organizations to be considered are Christian organi zations. Here I am thinking of Christian schools, missions organizations and the host of others that seek to advance the cause of Christ apart from the sole structure of the universal or "local" church that is one with the body of Christ. Of course, many of these organiza tions are made up solely of members of the body—as far as can be determined by man. But that does not make them Cod-ordained organi zations in the same sense that the body or church is of God. Further, we should be careful in speaking of man-made Christian organizations as special organizations that "God led us to establish." Remember, in Romans 13:1, 2, even the rulers of this world are ordained and set in power by God, and they are not thus part of the body. Despite the religious rhetoric that we use to describe Christian organ izations, they are, I believe, man-made and man-controlled. They are decidedly different than the body. True, the individuals within such organizations may seek God's will, but they are also capable of destroy ing the organization through mismanagement. The body-church organ ization of God is beyond human management or destruction. We may through carnal living harm ourselves and other members of the body, but we cannot destroy the church or alter its God-given purposes as the bride of Christ. As to suggestions of support for treating Christian organizations as man-made institutions, consider their origin, nature and membership. For example, Biola did not begin at Pentecost or with the new birth. It began in the mind of Christian men and was established in public in 1908. By nature, it is an educational institution seeking to serve the Lord

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THE CHRISTIAN AND ORGANIZATIONS through the education of Christians. But an analysis of our by-laws, the minutes of a dozen committees, and a study of decisions will quickly reveal that, though bathed in prayer, Biola is an organization set in motion and operated by men and women. At times it has stumbled, at times stood erect, but the mark of man is ever present. So, too, with other Christian organizations. Further, you do not enter Biola by the new birth as is the case with the body-church. You fill out forms, pay money, and fill out more forms. You need references, patience and a firm resolve that this is where Cod wants you. Also you must indicate that you are willing to live under the man-made regulations that effect the organization. Such is the case with most Christian organizations. A Christian organization can refuse you, dismiss you, and abuse you. In this most practical of ways, it is man's organization. Not even all believers are acceptable to the people who establish Christian organizations and set their governing policies. Perplexing to some Christians, perhaps, but so true. There are strong arguments to support an individual's right to form an organization and to seek to operate it as he or she believes God would have them operate it. But it would not necessarily follow that since it was started or run by Christians that it is thus Cod's organization and can do no wrong. How then does a Christian react to the many "Christian organiza tions?" Hopefully, without confusing them with the assembly of believers known as the "body." The Christian should acknowledge that, for example, a Christian college, is joined voluntarily. As with any man-made organization, it has participation requirements and humanly devised systems of operation and control. At times, these may parallel closely biblical patterns for the church-body, at times they will range far afield (e.g., no parking in Lot A without a green parking permit!) The Christian with a bent toward "greening" and a dislike for the pressure of man's organizations, may elect to drop out of the formal educational setting and the system of life that normally demands college degrees. But he must remember he is still a member of another organi zation that sets limits on how he goes about reacting and dropping out. As a believer in Christ and member of the body, he acts in accord with Paul's pattern for the body. Thus, the Christian has similar options and obligations with both secu lar and Christian organizations. Among some of the obvious advantages, however, in being connected with an organization set and controlled by Christians for basic Christian purposes are these two. First, with many

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believers in the organization one can readily use his gifts for the edifi cation of the believers in the organization and for those people the organization seeks to serve. And, second, with many believers about, there is a greater opportunity to receive the benefits of their ministry to you. In short, both fellowship and service are available. One chooses well when he accepts Christ as Savior and is freed from all future obligations of proving by works that he is acceptable to Cod. But in choosing Christ, he also chooses a Lord and Master who obligates him to live as a responsible member of the body. The ramifications, as we have suggested, are far reaching.

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PANEL

Dr. Feinberg, Dr. Sutherland and Dr. Chase Discussions

Q. Newton, Kans. "Why are there more books in the Catholic Bible than in the Protestant Bible?" A. Before the coming of Christ, during Old Testament times, there were a number of books writ ten. The 400 years between the penning of Malachi and the Gos pels, even more was written. These were known as apocryphal. Then, while the New Testament was be ing formed, there were other so- called “Gospels" being written. The same was true with other epistles submitted by heretics in the early church. In the inspired books of our Bible we find that they all contrib ute to a grand, coordinated, unity pointing toward the person of the Lord Jesus Christ. There is no con tradiction in any of the 66 books.

Such is definitely not true with these other non-canonical writings which are added by men. This is not to say that there are not some features of certain value in the apocryphal books, such as mate rial from an historical viewpoint. They cannot claim the same verbal plenary inspiration as the sacred Scriptures. Q. San Francisco, Calif. "Is there any possible explanation as to why Jesus chose Judas as His disciple? Do you believe that Judas ever be came a Christian?" A. Remember, whatever our Lord Jesus Christ did, it was always with a proper reason. This does not mean that we can always understand His divine and sovereign way. While we are not specifically told

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the answer to the question one possible explanation might be that He was trying to show how close a man can be to the truth and yet not fully accept it. What a terrible example he proved to be. After he was in fellowship with the Lord yet he wasn't genuine whatsoever. He never became a Christian. "Woe unto that man by whom the Son of man is betrayed: it had been good for that man if he had not been born" (Matthew 26:24). That could never be said of a be liever. It is interesting to note that wherever Judas addresses the Sav iour directly, as far as the original is concerned he never called Him Lord. This is certainly in keeping with I Corinthians 12:1-3. Other proof indicates how Christ told His disciples "Have not I chosen you twelve, and one of you is a devil?" (John 6:70). This is the Greek word which refers to Satan, for doubtless the arch enemy embodied himself, as he did the Serpent in Genesis 3, in Judas. At the last supper it is declared further that Satan entered into Judas. In the wonderful high priestly prayer of the Lord, He Himself specifies, "Those that thou gavest me I have kept, and none of them is lost, but the son of per dition" (John 17:12). He eventu ally committed suicide as is re corded in the gospels and Acts. Q. Phoenix, Ariz. "Would you please give me the meaning of the Jewish blood, salt, bread, and wa ter covenants? How long were they binding?" A. The beginning of Jewish blood covenant is recorded in Genesis 15. God revealed the seriousness and sacredness of His purpose. When Israel was given the law the

COME WITH US to the HARVEST FIELDS!

The fields are white for harvest .. .the laborers are few! Biola stu dents are in the harvest fields each week seeking to influence souls for the Lord Jesus Christ. YOU can join our students in this great harvest through The Biola Fellowship! As you share with us in prepar ing leaders for the harvest fields of this world, the Biola Broadcaster will be mailed to you as a special gift each month. I will pray for Biola and, as the Lord enables me, I will endeavor to give as indicated below: $.... 25 10 5 Monthly □ □ □ □ Quarterly □ □ □ □ Semi-Annually □ □ Annually □ □ □ Please use my gift for: Campus Development □ Student Aid □ Radio □ General Fund □ Mr. Mrs. Miss. Address_____________„....______ __ _______ City.________ ______ State______ .......Zip..... Send to: Biola College 13800 Biola Avenue, La Mirada, Calif. 90639 Yes, I want to share in Biola’s ministry through the Biola Fellow ship.

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sacrifices were instituted. The shed ding of blood was the means at that point of covering man's sin. We know that salt is a preserv ative and is used in the Old Testa ment to refer to the lasting char acter of the agreement which is made. It is not to be a temporary condition. We are not certain what the questioner means by bread and water covenants. There was an understanding in the Near East that when a visitor came into the household they were to be ex tended not only courtesy but also proper protection from any enemy. The covenants of the Old Testa ment came to an end when Christ died. These agreements were made with Israel as a part of the law. (The Abrahamic covenant con tinues). But Jeremiah 31:31 and following actually tells the most prominent covenant is that of blood. Hebrews 9:22 reminds us, "Without shedding of blood is no remission." This means that there is no forgiveness or cleansing from sin apart from blood. Christ was the fulfillment to which all the sac rifices looked forward. Q. Lapeer, Mich. "There is a teach ing that states that the blood of lesus Christ on the cross has no relation to our atonement and that it only has a spiritual reference. How would you answer such dec larations1" A. It is unfortunate to hear of those who say that the blood is not what counts but that it simply repre sents spiritual death. They attempt to divide between spiritual and physical death which must not be done. God told Adam that if he disobeyed His word he would die.

HAVE YOU REMEMBERED the LORD’S WORK IN YOUR WILL?

Do you have a WILL? Have you remembered the Lord’s work in your WILL? Many people intend to remember Blola in their wills. Because of procrastination, however, frequent losses result for the Lord’s work. An Estates Facts Booklet and a Will Information Form are available to you upon request for listing information needed when you call on your attorney to prepare or bring your present Will up to date.

YES, I would like to receive the materials on the Christian’s Will.

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Biola College 13800 Biola Avenue, La Mirada, Calif. 90639 In Canada: Biola Association of Canada P.0. Box 3013, Vancouver, B.C., Canada

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Dr. Vincent Morris is the Dean of Students for Biola College.

The meaning is certainly both deaths. When Adam sinned that very day he died spiritually and was alienated from the life of God. This is why God had to make a sacrifice for him (Genesis 3:21). The Lord wanted the race to go on so on the basis of the lamb slain from before the foundation of the world, being a type of promissory note, physical death at that point was postponed. Let us never for get that “the blood of Jesus Christ, God's Son, cleanseth us from all sin." Never minimize the blood. This is the great difference be tween liberal modernistic teaching and true historic Christianity. Q. Vancouver, B.C. "In a recent question you indicated that wo men have assumed leadership roles in the church and in the home because men have failed in their responsibilities. Is this feminine leadership biblically justifiable? Should the spiritual leaders of the church allow women to fill this everexpanding leadership point?" A. Scripture plainly teaches that men are to take the responsibility for leadership, especially from the spiritual standpoint, in the local assembly. In some instances, where men have fallen down in their du ties, women have had to pick up the load. Our final authority must be the Word of God. We read, “ Let women learn in silence with all subjection. But I suffer not a woman to teach nor usurp authority over the man, but to be in silence" (I Timothy 2:11, 12). Again we find the admonition, "Let your wo men keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith

the law" (I Corinthians 14:34). The only conclusion one can possibly reach is that feminine leadership is not biblically justifiable. Rather than to see the Lord's work dis continue, however, it may in some instances, be permissible for wo men to take on certain responsi bilities. We find this situation ex isting on the mission field. We are ashamed at the lack of so many men today. This includes their re sponsibilities in the home as well as in the church. It is a tragic sit uation! Q. "Would you please explain Proverbs 29:18? It says, 'Where there is no vision, the people per ish.' This is often used as a mis sionary text. Is it applicable in this regard?" A. It certainly is eminently appli cable concerning the spiritual needs of men and women around the world. In the original the text could be read, "Where there is no revelation from God the people perish." This is the proper thrust and motivation. Q. Riverside, Calif. "Is it possible for people to become so hard hearted that there is no longer any hope for them? I'm speaking spe cifically of those described in Isaiah 6:9, 10 and Mark 4:12." A. All such passages must be con sidered in the light of that impor tant truth which is so well stated in Romans 1:21, "When they knew God, they glorified him not as God, neither were thankful . . . and their foolish heart was darkened." This entire section shows man's spir itual degradation and constant fall ing further below God's perfect

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will. As an example, we read, "As a man thinketh in his heart, so is he." This does not refer to the physical organ since we know all thought processes are achieved in the brain. It is really the central part of one's entire existence rep resenting the complete personality. The ancient Greek philosophers used the same reference, even as we do today. Q. Portland, Ore. "In Romans 11:26 we read, 'And so all Israel shall be saved.' Does this mean that all Jewish people will be saved?" A. There is a natural concern since, as we look about us today we discover that the majority of the natural descendants of Abraham have never professed Christ as per sonal Saviour. This is not to say that God is through with His chosen earthly people. At this present hour He has a remnant according to the election of grace who have been saved by faith. Then after all God's purposes are fulfilled in this age the entire na tion will turn to David's greater Son, our Saviour. We need to un derstand what the word "all" sig nifies as far as totality is concerned. This is a part of what we know as the "language of appearance." We say, "the sun rises and the sun sets." This is not scientifically cor rect, it simply appears this way. Today we may say such things as, "You know, all the city was out to hear such a person." That doesn't mean that every single individual was there. It simply appeared to be since there were representa tives of so many households. Dur ing the Kingdom of our Lord, the nation of Israel shall be saved, al though there will obviously be in- Page 19

standards. The Bible tells us that because of this God has given them up (Romans 1:24, 26, 28). They had rejected and turned aside from his truth for too long. The Lord gives a person up until first of all that individual has deliberately turned his back upon God. You see, it is possible for a man to be given up by God because of continual re jection until he goes to his own place in the lake of fire. Q. Spokane, Wash. "In Matthew 25:1-13 it sounds to me like a 'split-rapture.' Will all the church go to be with the Lord at the same time?" A. Such an interpretation fails to realize that the context of this passage deals with what will take place with Israel in the end times. The church is not in view in these chapters at all. The cross was yet to come. Matthew 24 and 25 has reference to the Kingdom age which is also known as the Millen ium. Certainly the ten virgins are not the Bridegroom and not the Church or the Bride. They are really the bridesmaids. The only split in the Rapture will be between be lieving and unbelieving; those who go to be with Christ, and those who are left here on earth. Q. San Diego, Calif. "What about the word 'heart' in Scripture? How are we to understand it?" A. It has several different applica tions. In certain instances it does refer to the human heart which pumps the blood through our physical bodies. Generally, how ever, it does not refer to this hu man organ. It denotes one's entire being, intellect, feelings, mind, and

dividuals who will have rejected the King in their hearts. Q. Modesto, Calif. "Would you please explain Jonah 3:10 where it records that God repented of the evil that He said He would do to them. Can the Lord change His mind?" A. This passage tells us that "Cod saw their works, that they turned from their evil way; and Cod re pented of the evil, that he had said that he would do unto them; and he did it not." The people of Nin eveh had been living in gross sin until they acted positively on the prophet's message. We should real ize that when men change their minds they then change their ways. When Cod repents, He merely changes His methods. This should prevent any confusion over verses such as this. Our Lord is never tak en by surprise. He is infinite and knows all about the course of man's procedure. The Creator knew all along that the people of Nineveh would repent. So, when these events took place, He changed His method of dealing with them. Q. Lodi, Calif. "In Luke 15:29, just who does the prodigal's brother represent?" A- We should be very careful to watch that in the interpretation of parables we do not make every single detail override the specific message which the Lord is pre senting. What our Saviour is en deavoring to teach in this parable (along with the earlier two regard ing the lost sheep and the lost coin) is how much joy there is in heaven over an individual who re pents. We see the complete and

utter grace, lovingkindness, and mercy of the Father. What com passion he had for the wayward son. He had been looking for him through all those intervening days. The older brother could remind us of the self-righteous Pharisee who was so hypocritical in all his atti tudes. At times such people almost appear not to want people to come to Christ for salvation. Such an attitude doubtless would break the father's heart as much as the prodigal son who had been away as a profligate. Q. Eugene, Ore. "Where in the Scriptures does it say that it is the Christian's duty to say grace be fore every meal?" A. It would be more refreshing if the question had been, "Where in Scripture does it say that it is the Christian's privilege to say grace before every meal?" Such a mo ment of gratefulness is not to be considered an obligation. What a joy should flood our hearts for all that the Lord has given. We should not need any specific verse. It is rather a wonderful privilege. There is Scriptural evidence for thanking the Lord before meals. Consider Paul's experience on the way to Rome (Acts 27). It was in the midst of a great storm when the ship had been wrecked. To encourage all the others he urged them to find nourishment. After his comments of confidence the Bible says, "When he had thus spoken, he took bread, and gave thanks to Cod in presence of them all: and when he had broken it, he began to eat" (verse 35). While the men were probably not Christians it was a real testimony to the sailors. We are also enjoined, "Giving

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thanks always for all things unto Cod and the Father in the name of our Lord Jesus Christ" (Ephes ians 5:20). This includes being grateful for that which He has provided for us to eat (I Thessa- lonians 5:18). Q. Denver, Col. "/ am confused by the passage that reads in part, 'She shall be saved in childbear ing' (I Timothy 2:15). Can you help me understand that?" A. It is certainly not a verse which indicates that there might possibly be yet another way of salvation. The only way we can be accept able in God's sight is through the perfect righteousness of Christ. The context from the previous verses will help to explain the aspect of childbearing. Women have been instructed to learn in silence with all subjection. Paul goes on to state, "And Adam was not deceived, but the woman being deceived was in the transgression. Notwithstanding she shall be saved in childbearing, if they continue in faith and char ity and holiness with sobriety." There are two possible interpreta tions to this subject. The reference has been to Adam and Eve, and the latter was the one who was deceived. Eve was saved, as all were before the cross, looking for ward to the Child who would come. This is certainly true. For even the Virgin Mary had to be saved in the same manner as Eve did. The other thought centers around the pas sage talking about a woman usurp ing authority. This is not a safe position for any female. We be lieve the passage teaches that women should not go usurping authority. As daughters of Eve they should refrain from over-stepping

the God-given bounds by occupy ing themselves with the training of the children in the home and providing a proper household pro gram. Q. Tucson, Ariz. "What did Jesus do between the age of 12 and 30 when He started His ministry?" A. The answer could be quite sim ple in that no one really knows. Scripture simply tells us, "And Jesus increased in wisdom, and stature, and in favour with Cod and man." Those 18 years are sometimes known as the "silent" period in our Lord's life. The sig nificant part of Christ's life re volved around the last three years of His ministry on earth until He was crucified. Q. Wasco, Calif. "What does the word 'sinew' mean as it is used in Genesis 32:32?" A. This is the interesting account of Jacob returning from Messopo- tamia from Pandanaram as he was on his way back to meet his es tranged brother Esau. On the way he wrestled with the preincarnate coming Messiah. The place was called in Hebrew "The face of Cod." His battle was not with an ordinary man but with the Almighty in human form. He was going to have to learn that in the power of his strength it would take just a touch from deity to bring him to a place of utter helplessness and need. The sinew is a sciatic nerve which is in the hollow or the side of the thigh. It is a very sensitive place and ordinarily provides man with strength. The lesson comes that when man thinks he has pre vailed in his own strength, Cod Page 21

will still show him his utter weak ness. It is only when we quit re sisting and contending, turning to the Lord for strength, that we find victory. Q. Turlock, Calif. "In Genesis 3:8 we read that Adam and Eve heard the voice of God while walking in the garden. Could this have been the voice of the Lord Jesus Christ?" A. Before the fall Cod was their principle concern and characteris tic of their daily lives. What a de light to be constantly walking and talking with the Lord. Doubtless this One was the pre-incarnate Christ, visible perhaps in human form. Q. Seattle, Wash. "The Lord Jesus told His disciples, 'Give to him that asketh thee, and from him that would borrow of thee turn not thou away' (Matthew 5:42). Does this mean we should give or lend money to those who ask us?" A. Again, we must consider all Scripture in the light of the actual context. This passage is taken from what is known as "The Sermon on the Mount." These were standards to be established for Israel's King who had come in the flesh. It speaks of ideal conditions where the King is ruling in complete sov ereignty. It does not mean that we are to apply all of these facets lit erally to what we are doing today. The spiritual meaning is that we are not to have a miserly, grasp ing, selfish disposition. We are to love our neighbors as well as our enemies, as we love ourselves. It does not hold that we are to give or to lend money to anyone who calls. Paul stated the principle cor- Page 22

rectly, "Look not every man on his own things, but every man also on the things of others." Q. San Diego, Calif. "In this age of grace are we still required to rest on Sunday so that we may keep the Sabbath day holy?" A. There has been real confusion among those who would try to equate the Lord's day, Sunday, with what the Jews were commanded to do on the Sabbath which is our Saturday. Israel was under the law. The fourth commandment specifi cally told them their responsibili ties before the Lord. When our Lord, Paul, and the Apostles went into the synagogue on the Sabbath it was their purpose to preach the message of redemption. They were not there to worship. Sunday should be a time for worship, fel lowship, rest, and praise to the Lord. We have no specific com mandments relative to our direct responsibilities.

Phil Taylor is a Talbot student in the Master of Divinity program, and is actively involved in the ministry of Grace Community Church of Panorama City.

One day a mother and father stood watching a parade of new recruits. Their son was among the group and it was obvious to any observer that he was having a very difficult time trying to keep proper marching cadence. The parents were so proud they were oblivious to the boy's ignorance. The wo man turned to her husband trium phantly remarking, "Look dear, our son is the only one in step!" Too often it is easy for us to apply truths to others which we really need for ourselves. The Word of God is meant for personal consid eration and application. One of the most beloved Bible texts is I John 3:1, 2, "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world krioweth us not, because it knew Him not. Be loved, now are we the sons of God, and it doth not yet appear what we shall be, but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is." Whenever the word "Be hold" is found in Scripture, it comes

as the Lord's special, "stop, look and listen" sign. We might trans late it simply, "marvel at this!" Consider the declaration to Mary of the coming Saviour (Matthew 1:23). What a fantastic supernat ural event that was. It had never happened before, and certainly it has never happened since. What a marvel. Just "behold" or marvel at what manner of love the Father has given to us through His Son. Such mercy and compassion can only emanate from heaven and the heart of God. The apostle John speaks at great length on the sub ject of eternal love throughout this entire epistle. As a matter of fact, from the first verse of chapter three to the end of chapter five the word "love" (in some form or another) appears 66 different times. This is one of the most significant sections on love in the entire Bible. It is interesting to note that in the original it states, "...that we should be called the sons of God, and we are." Those last three words of personal possession may have been dropped by some copiest who felt they were unnecessary.

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OF GOD What a tremendous source of def inition they are. It is not only that we should be called God's sons, we actually are right now! This is a great note of possession and grace. God's love spoken of here is of a different shading than that which is mentioned in John 3:16. Here it is more specifically focused on us individually. Of course it is still di vine love but notice the scope of this wonderful compassion. The gospel account is centered on the world. In his epistle John tells of our Lord's love bestowed upon each person individually by grace through faith. This is why someone of the world cannot comprehend what it all means. This is that which puts the desire in our hearts to have fellowship and worship with the Lord and His people. By DR. AL SANDERS in complete divine love and grace. There is unmistakable and unmiti gated love constantly poured out upon us. The world does not recognize us because it did not recognize Christ, nor does it understand our principles any more than it did His. If Jesus were here today He would not be appreciated. Sin just is not a popular subject. Those who are not believers would like to make their own gods. They do not want to understand the Bible or its prom ises and prophecies within. Re member, "The light shineth in darkness, and the darkness com prehended it not." Note that this love belongs to us, "now." That means right this moment; right this instant. We are the sons of God. Feelings do not really enter into it. It is a settled promise, assured in the inspired Word of God.

Keep in mind that the Lord not only calls us sons, but also He treats us as His sons. Sad are the stories concerning adopted step children who have been reared in homes where they have been treated severely. Although we are adopted into His family we are never treated any differently than

When a friend of mine got a Polaroid camera, he very kindly invited me to borrow it when we went on a few days vacation. That is quite an intriguing device. We could take a picture and 60 sec- Page 25

our own individual lives. At this point I am not thinking of the physical changes, although that is certainly embodied, but rather a change of character. Think what it will be like. No longer will we get out of sorts when we are tired; no longer will we blow our stack when others have been mean or harsh; no longer will we gossip or find fault with those whom we dislike. Criticism and cynicism will be a thing of the past. You see, the char acter as well as the physical part of the Christian, will become com pletely revealed and transformed at the coming of Jesus Christ. At the first coming of Christ He was made like unto us. At His sec ond coming we will be made like unto Him. Beloved, right now we are the sons of God. And it doth not yet appear what we shall be, but we are assured that when He shall appear, we shall be like Him for we shall know Him as He is.

onds later see exactly what we looked like. There was no need for a few days for development and enlargements. We saw what we were like in one minute's time. Have you ever stopped to think that as far as salvation is concerned, we do not even have to wait the length of a polaroid camera's tra ditional speed. When by faith we receive Jesus Christ as Saviour, we are immediately His children. Right now, we look at another before we are complete; before our physical bodies have been fin ally redeemed. God sees us, how ever, as we are now and considers what we are when we are finished." This is what Paul meant when he declared, "He which hath begun a good work in you will perform it (or perfect it) until the day of Jesus Christ." There are a great many changes which will take place when Christ comes again. None is greater than what will transpire in

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