Christian Living and Conduct - Bro. Ostis Wilson's Question and Answer

I feel inclined to insert a few thoughts in this space in discussion of what I consider to be a topic to saints; the idea of a clear perspective, a deeper comprehension, and a more thorough understanding of the standards of God's Word for Christian living and the abundant supply in the economy of God's grace for attaining to high standards of holy living.

Gregory Mantle in the introduction of his book Better Things from Above inserts a quote from Faber which says, "The devil can fight as successfully against God with low views as with mortal sins. Low views of the privileges and possibilities of the Christian life result inevitably in slackness and weakness."

Low views produce low standards for the life which, in turn, results in only limited blessings from God and a limited measure of divine grace which, in turn, robs us of victories which we might otherwise have and the richness and fulfillment which should be realized in Christian living. This is true because we have low views of Christian standards and consequently settle for a low plane of living with whatever degree of blessings, joy and grace that affords. Therefore we do not expect much of ourselves nor demand much of ourselves in the way of Christian living and do not expect much from God in the way of divine aid to raise our standards of living and do better and gain greater victories. Thus we live our lives on the defensive and always have our defenses out and are loaded with excuses for our failures when we are overcome in the trials and tests of life. My answer to those who live this way is that whatever excuses you have for your failures in being what God wants you to be and failing of the grace of God in the test; you better be thinking up some good ones because you are going to have to meet God with those excuses some day. The good news I bring you is that you do not have to go through life this way on short rations because the same God who wrote the Bible and set up the standards of holy living outlined in those holy scriptures, set up an economy of grace to go along with those scriptures to supply every person with a sufficiency of grace to enable every Christian person to come up to the full standard of every principle of truth taught in the New Testament if they will just humble their hearts and submit to God and go down and get it.

It is appalling and downright pitiful and tragic that many people get all involved in worldly activities after the worldly mold and patterns even to the extent they allow those things to hinder them from their Christian duties and attending church services, etc., and they still affirm they are keeping victory and living for God and pray all the time whether they are in service or not and God is blessing them right along. What I fear is that some people get all caught up in these things and carried away with them and get all elated and feel a strong sense of satisfaction in themselves over what they are doing and actually honestly mistake this for spiritual blessings. Folks, I affirm this is not true and cannot be true in God's setup of things. It is certainly low views when we think we can mix up our lives between the Lord and these worldly activities and feel this to be acceptable to God and that He blesses our lives right on. We can defeat ourselves; yea, even destroy ourselves with our thinking low views.

We can see many signs of compromise (low views) among the people today immodest dress, bodily adornment, jewelry, worldly fashions, cutting and frilling the hair, worldly amusements, etc. These things belong to the outward life and we can see them and all of them are an important part of the general let down and departing from the "faith once delivered to the saints." However, there is another type of compromise which is more subtle and hidden which we do not see on the outside and therefore it gains its ground and does its fatal work in the soul without our knowing it until it is done. That is a type of compromise hidden in the heart involving attitudes, feelings, bitterness, unforgiveness, resentments, pet peeves, etc., and God's Word says there are many defiled with these things. (Hebrews 12:15-16.) For one to have these things in his life and retain them and cherish them and excuse them because of circumstances and how he was treated and still feel himself clear before God and justify himself in them is a clear, direct compromise of the scriptural codes for holy living and will render him ineffectual in prayer and dry up his prayer life and bring him to total defeat in his purpose to live for God and be saved. We must be healed of our hurts, wounds, bitterness and critical and bad attitudes if we expect to prosper in our spiritual lives and get to heaven in the end. Let us all seek to encompass in the scope of our thinking and perspectives the possibilities of the healing of our souls and total victory over all these things through the abundance of God's grace. Let us not entertain any low views here.

The good news I bring you today is that you do not have to be a victim of circumstances. You can, through the grace of God, rise above them. Read Romans 8:35-39. Neither do you have to live under the cloud of hurt feelings, offences, mistreatment, spitefulness, misrepresentations, etc., but can rather abide under the shadow of the Almighty. Psalm 31:20 says, "...thou shalt keep them secretly in a pavilion from the strife of tongues." Job 5:21 says, "Thou shalt be hid from the scourge of the tongue:..." The margin says here "When the tongue scourgeth."

Some people could stand an actual whip lashing better than a tongue-lashing. When hard and sharp things are said to them, it cuts them down and they can never get over it. It is a peculiar kind of pride that causes people to be so sensitive to what people say to them. By the grace of God you can be healed of this sensitiveness and rise above it and overcome it. Read Matthew 5:43-44 and then settle it that whatever God tells us to do, He has already provided the grace and strength to enable us to do it. It begins with humility and denial of one's self. God resists the proud but gives grace to the humble. (James 4:6.) Let us never say we can't do this or that God instructs us to do. Only say we have not been able to do it yet but we are on our way.

If you are down under or plagued by any of these things, you don't have to be. You are thus because you have settled for it that way. You have concluded you are just that way and that is your natural makeup and you can't help it. However, under God you can. You can appeal to God and submit yourself to Him and He can heal you of that defect in your nature and make you over new ALL NEW. (II Corinthians 5:17.)

One of the things in which the children of Israel displeased God and brought His judgment down on them was that they limited the Holy One of Israel. (Psalm 78:41.) Let us therefore beware lest we fall after the same example of unbelief. Let us not limit the Holy One of Israel nor discount what His grace can do for us and just plain quit thinking we can't rise above these things and every other thing that is contrary to us and detrimental to our spiritual lives and would hinder us from fulfilling the Bible standards for holy living and boldly declare "I can do all things through Christ which strengtheneth me." Phil 4:13.

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Biblical Christian Perfection

Question: Will you please make some discussion on biblical Christian perfection?

Answer: The term "perfect" and the term "perfection" are used a number of times in the New Testament and in some instances mean or refer to different things. The context will determine its application and meaning. But in no instance does it refer to human perfection or a human being out beyond human error in judgment or being complete in knowledge. Peter said in II Peter 3:18, "But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ...." This is clearly an open-ended statement. It suggests no termination. It is not said here to grow in grace and knowledge until you "know it all" and there is no more knowledge to be obtained, and until you have all the grace there is and there is no more grace to be obtained. The matter of Christian growth and development is a perpetual, continuous thing from the beginning of our salvation to the end of our life. If one ceases to grow at any time along the line, he will become stale and stagnant, and if persisted in, will lose his contact and relationship with God. But don't ever try that out to see if it is so or not, for this is not the will of God concerning you. But it is the will of God that you be continually advancing into new territory and areas in your experience and relationship with God, being always fresh and vibrant, making the way of God attractive to your associates.

In Matthew 5:48 Jesus said, "Be ye therefore perfect, even as your Father which is in heaven is perfect." This statement of Jesus must be taken in context to get the proper meaning of it and the key word in it is "THEREFORE." This word refers back to what has been said before. The thought begins back in verse 38 where Jesus begins to teach about our attitudes and dealings with our fellowmen. He said here that it had been said back under the law "...An eye for an eye, and a tooth for a tooth." Now that was the standard under the law but Jesus taught a different standard than that. "...Grace and truth came by Jesus Christ." (John 1:17.) He said to resist not evil but if they smite us on one cheek, turn the other also, if they sue us at the law and take away our coat, give them our cloak also, and if they compel us to go a mile, go two. In other words, see to it that we give full satisfaction to our adversaries regardless of the injustices involved. Verse 42 says, "Give to him that asketh thee, and from him that would borrow of thee turn not thou away." Again the context must be strictly observed to get the proper meaning of this text. Jesus is certainly not teaching here promiscuous giving to every Tom, Dick and Harry. He is teaching that we should be willing to help our enemies if they are in need and not turn them away or discriminate against them because they have struck us in the face or have treated us unjustly but to render aid to them if they are in need as though they were our friends.

Then in verse 43 He referred again to the law standard of loving our neighbor and hating our enemy. The law permitted this but Jesus in the standard He taught said in verse 44, "...Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you." Then in verse 45 He makes known His own attitude toward all humankind and says, "...He maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." It is in this respect that He says to us to be perfect even as He is perfect. Let us recognize that this instruction was given in connection with the thought of our dealing with and attitude toward all humankind (both friend and foe) and is accentuated by a declaration of His own attitude toward them all and this is the pattern for us to adopt in all of our dealings and attitudes toward everybody. Let us also realize that the One who gave us this command and set up this standard is the One who has all power in heaven and in earth and is abundantly able to supply us with sufficient grace and power to reach it. Let us not settle for anything less than this, but just humble our hearts and earnestly seek God for that measure of grace which will enable us to live to this standard.

Let it be remembered that though God has mercies and a package of blessings for all mankind in general, yet He has a special package of special blessings for His own people who love and serve Him. This is made clear throughout the Scriptures in God's special dealings with them. He also teaches us to be this way. In Galatians 6:10 we read, "As we have therefore opportunity, let us do good unto all men, ESPECIALLY unto them who are of the household of faith." We are to make a specialty of favor to the saints, but never to discriminate against an adversary who is in need just because he is an adversary.

In Hebrews 10:14 it says, "...He hath perfected for ever them that are sanctified." In this text "PERFECT" means complete or finished. Man's salvation has two parts. He is first saved (forgiven of all sins and trespasses when he properly repents of them), but that is only part of his salvation. That work of grace in the soul does not in any way affect that native depravity or sin nature which came upon us all from Adam. Repentance could not touch that because we were not responsible for it; hence, we would have no conviction of it or a godly sorrow concerning it. It is removed by the Holy Ghost with the blood of Jesus for our heart's cleansing by the means of consecration and faith. Salvation is not completed without this experience. Therefore, receiving this sanctifying grace makes our salvation complete. Hence it is said we are perfected (completed or finished as pertains to our salvation). Perfection here does not mean we have reached the end of all spiritual growth and advancement in our spiritual lives. Far from it. We are just then prepared to launch forth on this venture and will be pursuing it the remainder of our lives.

In Colossians 1:28 we read, "Whom (Christ) we preach, warning every man, and teaching every man in all wisdom; that we may present every man PERFECT in Christ Jesus." Again, "perfect" here refers to their being complete, entire, finished in their Christian experience. Paul said again in Ephesians 4:15, "But speaking the truth in love, may grow up into him in all things, which is the head, even Christ." The objective of the Apostle Paul in all of this preaching and teaching was to nourish them up in every principle of truth, in all the ways of truth and righteousness, that he could present all his converts perfect, complete, entire, a finished product in the grace of God in Christ. He said in Colossians 2:10, "And ye are complete in him,..." This is the meaning of the term "perfect" in this text.

You will note that not one of the texts I have used in this lesson had any reference to being perfect human beings beyond making mistakes or erring in judgment. Some people, not having understood this, have judged and condemned themselves in regard to some innocent mistakes they made and the enemy has taken advantage of them to impose upon them a spirit of accusation. Also, some who have not understood what Christian perfection is, have broken off fellowship with them when they should not have. Let us allow ourselves and all other saints to be human and live their lives freely and not under critical, prying eyes; and let us have charity and patience with them in their mistakes considering ourselves to be human also.

In Hebrews 5:9 we read, "And being made perfect, he became the author of eternal salvation unto all them that obey him." We see here that Jesus' being made perfect was all-important to our salvation. But what did this involve and how was it accomplished? Hebrews 2:10 says, "For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings." I acknowledge frankly that for many years I was not able to comprehend the idea of Jesus being made perfect. The reason was because I always thought of Jesus as being perfect. Now here comes God's Word talking about Him being "made perfect" through suffering. Actually, He was morally and spiritually perfect from time immemorial. Only after He had personally encountered every temptation and suffering in His flesh and lived His life on the same plane that we have to live ours could He be able to lead us to glory.

Hebrews 5:8 says, "Though he were a Son, yet learned he obedience by the things which he suffered." I never got the full import of this, either, until one day this week while meditating on a message that Bro. Keith Fuller had brought in our Assembly Meeting on the sufferings of Jesus. There is no such thing as suffering in heaven where Jesus was until He left there and came here on a mission of redemption. Then when He took on Himself the seed of Abraham and was clothed in human flesh and lived as one of us, He had to learn to take orders and obey. Philippians 2:8 says that Jesus humbled Himself and became obedient unto death. Luke 13:23-33 makes it clear that His death was His perfection. Verse 33 says, "Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem." This is a clear reference to His death at Jerusalem and "the day following" tomorrow would be the third day. Verse 32 says that on the third day He would be perfected. This confirms that His death was His perfection. Also, Hebrews 2:18 says, "For in that he himself hath suffered being tempted, he is able to succour them that are tempted."

Then we have this concerning the perfection of Jesus: Jesus learned obedience through the things which He suffered (Hebrews 5:8), and it was through suffering that He was made perfect. (Hebrews 5:8-9 and Hebrews 2:10.) Therefore, when Jesus had faithfully obeyed His Father in submitting Himself unto every kind of suffering and temptation that humankind could possibly encounter in life and had overcome it all to the final and even His death; and came out in the end with a perfect score offering Himself without spot to God, He was then completely, thoroughly, entirely, and totally qualified to be a perfect captain of our salvation to lead us to glory. This is what the term "perfect" means in regard to Christ being the captain of our salvation; completely, thoroughly, totally, entirely qualified and able to do this and lead us to glory. It has no reference to perfecting Him morally, spiritually, intellectually, or in any of His divine attributes.

Now I will consider Paul's references to "perfect" in the third chapter of Philippians. In Philippians 3:12 he says, "Not as though I had already attained, either were already perfect:..." Connected to verse 11, this would seem to be a reference to the resurrection of the dead as attaining and being made perfect. But I feel certain, by the general tenor or Paul's writing in all his epistles, that Paul had a clear vision of greater and greater accomplishments in his spiritual life and Christian experience and He was striving for and reaching out for deeper depths, higher heights, longer lengths, and broader breadths in the things of God. This being true, he could never reckon himself to be perfect so long as he could envision greater depths and heights out ahead.

So I am reckoning this reference to "perfect" in verse 12 to involve this idea even though it might be a direct reference to his resurrection. However, he said in verse 15, "Let us therefore, as many as be perfect, be thus minded:..." Here is a reference to some who are perfect. I am picking up the thought here that Christian perfection is a progressive thing. He declared himself to not be perfect but he also said, "Let us (you and I) therefore, as many as be perfect, be thus minded:..." This is equivalent to saying, "I do not claim to be perfect, but I am perfect." "Ah, come on," you say. "You are talking in riddles now." Well, so be it; that's just the way it is. Let me illustrate with a student in school. Take, for example, a small child in the first grade. He will learn little one, two, and three-letter words, and 1+1, 2+2, and 3+3 problems, etc. If, at the end of the year, he can spell all those little words and work all those little problems correctly, that is perfect for him in the first grade. But it would not be perfect for a student in college. He is supposed to know more than that. All the way up from the first grade to college he can be perfect all the time; year after year, grade after grade; but never be perfect for the grade ahead of him at any time. It is this way in the Christian life. A brand-new convert (a babe in Christ) may have completely satisfied God and be up-to-date with Him and be perfect in his relationship with Him, but that would not at all be perfect for the person who has been saved for ten or fifteen years. He is supposed to understand more about God and know more truth than that new convert.

The Christian life is a continual and perpetual growth and development. In II Peter 3:18, we are admonished to "...grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ...." We may be perfect before God but to maintain that state of perfection, we must be walking in the light, measuring up to the truth, and continually climbing up to higher and higher levels of divine grace. What is perfect for you now may not be perfect a year from now, and certainly will not be if you maintain a normal pace of growth in grace.

Philippians 3:15 says that all who are perfect should be "thus minded:..." "Thus minded" would refer to something said before, and actually is a foundation for everything said from verse 1 clear to the 15th verse. This would include having a mind to worship God in the spirit and having no confidence in the flesh (verse 3); counting the things which are gain to us in the things of the world and of the flesh as loss for Christ (verse 7); counting all things as loss and of no value in order to win Christ and counting the knowledge of Christ as a very excellent thing (verse 8); being found in Christ and having the righteousness of God in our lives through the faith of Christ and not having our own righteousness (verse 9); seeking to know Jesus Christ and the fellowship of His sufferings and being conformed unto His death (verse 10); seeking and desiring to attain unto the resurrection of the righteous (verse 11); having a recognition of not having yet attained and not yet being perfect, but steadfastly pursuing those things (verse 12); and having a tendency of heart and disposition of mind to forget the things behind and reach forth unto those things which are before and to press on to the mark for the prize of the high calling of God in Christ (verses 13 and 14). All of this is involved in the mind of the perfect Christian.

After all, Christian perfection is not a matter of being "right on target" every time in all of our choices, decisions, judgments, and understanding, but it is a state, condition and attitude of the heart toward God; having the right motives and purposes in everything we do, even though we may fail sometimes in our methods of doing them. God's Word says in II Chronicles 16:9, "For the eyes of the Lord run to and fro throughout the whole earth, to shew himself strong in the behalf of them whose heart is perfect toward him...." I Samuel 16:7 says, "...The Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart." Oh, how often we err in our judgments of one another because we look on the outward appearance and after the seeing of the eye and the hearing of the ear we fail to discern the motive and purpose in the heart of the person who was trying to do something good and failed in the proper method of doing it. This is a stark tragedy, but is often repeated. God help us!

phesians 4:13 speaks of us all coming to a perfect man. The margin here says, "to age." The meaning of "perfect" in this place is to grow up, or come to age or maturity in our Christian experience. The same thought is set forth in I Corinthians 14:20, where it says, "...In malice be ye children, but in understanding be men." The margin here says "perfect" instead of "men" in the text (grown up, fully developed people spiritually).

I trust you will consider what I say and the Lord give you understanding in all things. Let us all quit looking for the perfect human who is "right on target" every time and never makes a mistake. You will never find him. There is no such person. Let us allow our brethren to be human and forgive them for their human errors and innocent mistakes, and let us go on striving for the faith of the gospel.

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Not That Which Goeth into the Mouth Defileth

Question: Please explain Matthew 15:11.

Answer: This verse reads thus: Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man.

This response came at the end of Jesus' answering of a challenging question which was put to Him by the Pharisees. The question was this: Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread. (Verse 2.)

I beg permission to transfer the discussion to the seventh chapter of Mark; the first 23 verses deal with the same thing but go into more detail. Verse 3 explains their custom of washing their hands, etc. It says, ....Except they wash their hands oft, eat not, holding the tradition of the elders. Then, verse 4 explains this a little farther by saying And when they come from the market, except they wash, they eat not.... And verse 4 continues on to say that many other things they have received to hold as washing of cups, pots, etc. In verse 5 they asked Him why His disciples didn't observe these traditions of the elders but ate with unwashed hands.

The words when they come from the market in verse 4 throws considerable light on this point. Involved in this was the fact that God had drawn a sharp line of separation between the Jews and the Gentiles for His own particular purposes and set the seal of circumcision upon the Jews to identify them as His special people and forbade them to have any intercommunications with the Gentiles, unless the Gentile would be circumcised and become as one of them. God s principle purpose in doing this was to have a pure stock that He could set apart unto Himself and establish His covenant with, and through them bring Christ into the world. He gave them certain things to observe in order to establish in them and through them, to the world, the idea of clean and unclean, pure and impure, right and wrong principles, etc. The whole system was principally ceremonial and had nothing in it to purge the conscience and purify the heart and affections from the polluting effects of sin. It required the blood of Jesus to do this, and until His sacrifice of Himself on Calvary, the standard of holiness maintained throughout the Old Testament period was a ceremonial, external system which could not make the comers thereunto perfect. Hebrews 7:19 says, For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God. God pronounced unto the Jews certain things which were unclean things which the Gentiles practiced and commanded them not to do those things. But the Jews had carried these things clear beyond the bounds of what God had said, through the traditions of their elders. The traditions of the elders were oral, or verbal, additions to what God had commanded, which were written commandments, and they had become as binding upon the Jews as the written commandments of God. But God never recognized them. But the Jews had carried the idea of clean and unclean to such an extent that they considered the Gentiles unclean (physically), and when they returned from the marketplace they washed their hands and arms to the elbow to cleanse them from any contamination they might have received because of brushing against a Gentile. Perhaps, physically, the Gentiles were as clean and well kept as the Jews, and such bigotry would be difficult for us to imagine, but that is the extent to which the traditions of the elders had carried it.

Mark 7:7-9 says, Howbeit in vain do they worship me, teaching for doctrines the commandments of men. For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do. And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition. Then He proceeds to point out to them a particular commandment which Moses had commanded them from God which was a written commandment. Verse 10 points out a commandment Moses had given them which enjoined them to honor their parents. Honor in this text refers to assisting, maintaining, and supporting them. This meaning of the word honor here is confirmed by what He said in verse 11, that if the son should say to his parents that it was a gift that is a consecrated gift to the temple that he would be free from the obligation of helping his parents, and in verse 13 He said, Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.

Then, in verse 15 Jesus said that nothing entering into a man from without could defile him; but the things which come forth out of him are what defile him. This thought is again emphasized in verse 18. Verses 20-23 say, ...That which cometh out of the man, that defileth the man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: All these evil things come from within, and defile the man.

The weight of Matthew 15:11 comes down on us when we look at the formal, external, outward, put-on type of religion that is prevalent in many lives in our day. It can be said in our day as Jesus said in His day, ...In vain they do worship me, teaching for doctrines the commandments of men. (Matthew 15:9.) It is certainly true that God has a standard of dress and general behavior and moral conduct and uprightness for Christians to observe, and it is all found written in His Word. But let us realize that it is possible to be misled by putting all of our emphasis on externals behind which and underneath which may be bad attitudes, unkind feelings, unforgiveness, pride, bigotry, and many other things which will keep people out of heaven.

In Matthew 23:23 Jesus told the scribes and Pharisees that they paid tithes, etc., but had overlooked the weightier matters of the law: judgment, mercy, and faith. Then He concluded by saying, ...These ought ye to have done, and not to leave the other undone." Oh, my brethren, let us govern all phases of our life by this maxim and have our lives properly balanced between the doing and the being, and have a good relationship between our inward condition of heart and our outward appearance and conduct. God have mercy on us and help us to be all He is calling us to be, inside and out.

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Self (Signs, Symptoms, Manifestations)

Question: What are some of the signs or symptoms of "SELF" and how does it manifest itself?

Answer: SELF is a predominant part of the depraved nature which our father Adam received because of his disobedience to the direct commandment of God. By this means he lost the image of God (righteousness and true holiness) (Colossians 3:10; Eph 4:24). The image of God was defaced and in its place Adam received a fallen, depraved, sinful nature. Not only was this so, but all his posterity received the same nature that Adam had. Romans 5:12, says, "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned." This text proves sin to be a universal thing and that is so because of one man's sin. Romans 7:14 says, "For we know that the law is spiritual: but I am carnal, sold under sin." But how did this come about? Who sold him under sin? The answer is clear from the above text (Rom 5:12); it was Adam. Paul refers to himself (I) here, but actually he stands as a representative of the whole human race. We are all in that same condition depraved in our nature. This depraved nature has a side loaded toward self and that is the side that keeps turning up in all unregenerated men.

Self and the depraved, sinful nature are so intertwined together that one cannot be destroyed without destroying the other also. They must go together. Let me give you an example. I knew a man who had a brain tumor. Surgeons opened up his head and performed an operation, but they reported that the roots and runners of the tumor were so intertwined throughout the brain that they could not possibly get it all without completely destroying him as a person and reducing him to a mere "vegetable." Therefore they just took off the top of the tumor, and as it grew and built up pressure in his head, they repeated the operation in the same way. The man underwent nine of these operations before his death. I once saw an advertisement of a cold medicine which said, "Kill a cold where a cold lives." Another place in the ad said, "A cold is an internal infection."

This is the way with the self-life. You have to kill it where it lives in the depraved nature. It is all intertwined in there and one has to have that nature destroyed in order to get it. Rom 6:6 says, "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." The "old man" in this text refers to that depraved, sinful nature. Romans 6:11 says, "Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord." Galatians 2:20 says, "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." Here is expressed life without the "I" or "self" in it. Galatians 5:24 says, "And they that are Christ's have crucified the flesh with the affections and lusts." All of these texts refer to the old depraved, sinful nature and the self-life which is an integral part of it.

This experience (crucifying or dying out to self) is obtained through consecration and faith; in the Scriptures this is called "sanctification." Romans 12:1-2 says "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God." And I Thessalonians 4:3 says, "For this is the will of God, even your sanctification,..." Rom 12:1-2 explains how one is sanctified.

Self is something we cannot serve God with. Jesus knew this; the very first condition of discipleship that He laid down was to deny one's self. In Matthew 16:24, he said, "...If any man will come after me, let him deny himself, and take up his cross, and follow me." The self-life is so opposite to the Spirit and nature of Jesus Christ that it is obnoxious to Him and we just cannot serve Him with it.

This all being true, let us look at some of the signs and symptoms of self:

1. It will seek its own (its own way, profit, welfare, pleasure, comfort, and satisfaction) rather than deny itself. In Phil 2:21, Paul said this by way of lament, "For all seek their own, not the things which are Jesus Christ's." In I Corinthians 10:24, he said, "Let no man seek his own, but every man another's wealth." In Philippians 2:4, he said, "Look not every man on his own things, but every man also on the things of others." We see in these texts that self-seeking, self-promotion, and self-pleasing have no place in the Christian life.

2. Self will demand the uttermost farthing (Matthew 5:26) rather than go the second mile (Matthew 5:41). Try to straighten up anything or seek a reconciliation with a man who has been hurt or offended and is dominated by self and you will find him "slapping you in the face" instead of turning the other cheek (Matthew 5:39). He will be very exacting, demanding, and hard to deal with. This is just the way self behaves itself.

3. Self will contend for its own way and if not pleased, just plain won't play rather than submitting and cooperating to make any given project a success. In Ephesians 5:21, Paul says, "Submitting yourselves one to another in the fear of God." This is the way of the Spirit and the way Christians are to behave, but Self will never behave this way.

4. Self will get its feelings hurt and pout when crossed, disappointed, or its proposals rejected, rather than crucifying self and manifesting the Spirit of Christ who pleased not Himself (Romans 15:1-3).

Self was manifested in the prodigal son in his seeking his own way, personal interests, and freedom to do his own thing with utter disregard for the feelings of his father and his father's household. The prodigal's brother sought to promote his own interests in another way, but showed the same contempt for his father and his father's feelings; in the end he was as obnoxious as his brother. He missed the kingdom of God, too. Self is always obnoxious, and all who follow its pernicious ways will miss the kingdom of God.

SELF thrives on attention and will pay any price to get it whether good or bad. Sometimes when things have been going rather smoothly for a time, a self-dominated person who has been starved of attention will "throw a spell" or "act up," and create a commotion, or act naughty in order to get the attention he craves.

Now I will identify SELF as a murderer and insurrectionist. He may not like that exactly, but he will pay that price, too, in order to draw attention to himself. Barabbas was a murderer and insurrectionist and he stands as a topnotch type of SELF. He stood directly opposed to Christ in Pilate's judgment hall that day. Pilate, in his effort to release Jesus and save Him that day, picked out the worst prisoner he had and set him up against Christ and said to the Jews, "Which one of these two shall I release unto you?" It would appear obvious, so Pilate thought, that the choice here would be an easy one that the Jews would choose Christ rather than Barabbas. But they didn't. They said, "Crucify Jesus and give us Barabbas." In the anti-type of this, the SELF-LIFE stands directly opposed to the Christ-life in the hearts and lives of many people. SELF will murder the Christ-life in your soul. There is no possible grounds for coexistence of the two in the same heart. Jesus said, "No man can serve two masters:..." Matthew 6:24. Folks, when Jesus says a thing cannot be done, we should just as well accept it that it can't be done and quit trying. A choice must be made: We must in our hearts either say to give us SELF and let the Christ-life die; or say to give us Christ and let the SELF-LIFE die.

SELF is also an insurrectionist and will be continually and perpetually rising up in rebellion against the laws of the kingdom of God and the kingship of Jesus Christ. Jesus knew that no man could serve Him while SELF was prevalent in his life, so He just said for us to unload it at the start if we intended to follow Him. In Matthew 16:24, He said, "...If any man will come after me, let him deny himself, and take up his cross, and follow me." Self-denial is the first condition of discipleship.

We have another good example in type of SELF the Gibeonites. They dealt wittingly and deceitfully with Joshua and the elders of Israel and tricked them into making a league with them. (9th chapter of Joshua.) Joshua and the elders very soon learned that they had been tricked and deceived by the Gibeonites but because of the league between them they could not destroy them. But they were reduced to perpetual bondage and servitude to be hewers of wood and drawers of water for the Israelites. SELF must be put under. Paul expressed it this way: "But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway." I Corinthians 9:27. Paul knew the destructive power of the self-life and of the flesh so he just put it down, kept it down, and never gave it a chance to assert itself at all. God help you and me to do the same thing with this pestilent fellow.

When a person actuated by SELF is hurt, he will go about seeking someone to tell his hurt to in order to receive their sympathy. Every person actuated by SELF relishes sympathy. They feed on it and are nurtured by it. But the sad part is that they will not shrink from destroying by slander and gossip the person nearest to them in order to get sympathy. The saddest part of all is that he is actually destroying himself while, at the same time, being deceived into thinking he is building himself up because of the sympathy he is receiving from another. This makes the one extending sympathy in such a case a contributor to the delinquency and destruction of the one seeking sympathy.

This course of action is only feeding and nourishing that which one should be seeking to mutilate and destroy. God permits hurtful things to happen to us to give us an opportunity to further destroy the self-life out of us. If we cooperate with God at this point, humble our hearts and submit to Him, the desired end will be obtained. But if we resent, buck up against it, and go the sympathy seeking route, we will feed and nourish that self-life with all of its destructive powers within us and weaken ourselves to meet our problems in life.

The courses we should follow in such cases are these: (1.) When you are hurt and feel starved for sympathy and feel you must get to some certain individual as soon as possible to talk things over with him, just remain separate and aloof from him and refuse to discuss your problem even if you are with him. (2.) When you feel that you just have to say something and if you don't say something you will burst, that is the best time in the world to just keep quiet and say nothing. (3.) When you feel strongly inclined to pout, just get more talkative and more involved than usual in the activities going on around. (4.) When you feel that you just want to give someone a good "letting alone," just get closer to him and become more conversant and friendly with him than ordinarily. By these means and more we are cooperating with God in those times to destroy the self-life and increase the Christ-life within us.

We are told by the experts that self-preservation is the first law of nature. The Bible verifies this, too. In Job 2:4, we read, "...All that a man hath will he give for his life." Therefore, I conclude that if you could only see the power of SELF to destroy your health and happiness here and your eternal life hereafter, you would be inclined to resent, reject, and stoutly resist it by every effective means available to you.

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Saints and Anger

Question: Please discuss Ephesians 4:26. Can saints be angry and be clear in it?

Answer: Ephesians 4:26 says, "Be ye angry, and sin not: let not the sun go down upon your wrath."

The very wording of this text implies that anger is something not to be tampered with or to take lightly. It indicates that sin is at the door wherever anger is.

Weymouth's Translation says: "If angry, beware of sinning."

Williams' Translation says: "If you do get angry, you must stop sinning in your anger."

Knox's Translation says: "Do not let resentment lead you into sin."

Ephesians 4:26b says, "Let not the sun go down upon your wrath."

Knox's Translation says: "Never go to bed angry."

The New English Bible says: "Do not let the sunset find you still nursing it."

This all sums up the fact that it is very needful for the saints to pray out from under their hurts, wounds, bruises, agitated feelings, "disgust" and all unholy and improper tendencies, dispositions, and attitudes, and to do it quickly. It is a certain fact that if we do not do this and allow those things to linger, they will produce roots of bitterness and result in sin in our hearts.

When discussing a word or given phrase or principle connected with a particular dominant word, we must endeavor first to discover the varied meaning of that word.

Anger is defined in the World Book Dictionary of which Clarence L. Barnhart is Editor in Chief, as the feeling one has toward something or someone that hurts, opposes, offends, or annoys; strong displeasure. Another definition which is classified as obsolete is "grief, trouble."

Webster's Dictionary of Synonyms defines anger as denoting the emotional excitement induced by intense displeasure. It refers only to the emotional reaction; the word itself suggests no definite degree of intensity and carries no necessary implication of outward manifestation.

Ire is given as a synonym of anger. It suggests greater intensity than anger, unqualified, and usually, but not necessarily, a display of that feeling in looks, acts or words.

Rage is another synonym. It adds to anger the implications of lost self-control and of violent boiling over of feeling; it often connotes a sense of frustration, or temporary derangement of the mind, or determination to get revenge.

Fury is another synonym. It indicates overmastering destructive rage verging on madness.

Indignation is another synonym. It implies depth and intensity of anger, often righteous or generous anger, aroused by that which one considers mean, shameful, or otherwise unworthy of a man or men.

Wrath is another synonym. It may imply either rage or indignation as its emotional basis; but in addition to either of these, it also often implies a grievance and a desire or intent to avenge or punish, or to get revenge.

In Romans 12:19-21 we read, "Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good." We see here that where one's anger runs into some of these unholy tendencies and reaches the point of frustration, vengeance or desire for revenge or to see one punished; it is already out of bounds for a Christian and running into sin. We are instructed here to just keep our hands off and let God have His way in the execution of vengeance upon evil doers. But as for us, we are to show kindness and do good unto our enemies and just let God decide who deserves vengeance and to what extent.

Phillip's Translation says: "Never take vengeance into your own hands, my dear friends."

Moffit's Translation says: "But let the wrath of God have its way."

Goodspeed's Translation says: "But leave room for God's anger."

Montgomery's Translation (The New Testament in Modern English) says: "But leave the field clear for God's wrath."

Knox's Translation says: "Allow retribution to run its course."

All of this makes it clear that there is a line beyond which Christian people must not go, and to go beyond that line is certainly sin. Also, we can stand in the way and hinder God in executing judgment on evil doers by taking things into our own hands and executing vengeance upon an individual in our own behalf. What we should do in such cases is follow the example of our Master and commit ourselves into the hands of Him who judgeth righteously I Peter 2:23.

However, in all the various degrees of anger and the different definitions of the word anger, there is a place for saints to exercise anger and we would not be worth much to the cause of God and right without it. But we are admonished in the text to be careful in such cases not to go beyond that range of anger that is suitable for saints and give place to the devil and run into sin.

Again the World Book Dictionary draws a distinction in the use of the term angry. 1. When the angry feeling is stressed, and 2. When the directing of the anger upon a person is stressed. This is an important difference in this discussion.

One may feel highly displeased and deeply grieved and much troubled (angry) over some meanness, injustice, harshness, or cruelty in word or action by one person toward another. This would be justifiable and we should feel grieved and displeased (angry) at those things. One would not be worth much to God who would not be exercised in grief and displeasure by such things. But when one turns this same disposition toward the individual who did the wrong and burns in their resentment and anger toward the person until wrath is kindled and we desire to see him punished or vengeance executed upon him; that is a destructive anger and we should rise up in opposition to it and cast it from us before it be our ruin.

In Proverbs 24:17-18, we read, "Rejoice not when your enemy falls, and let not your heart be glad when he stumbles or is overthrown; lest the Lord see it, and it be evil in His eyes and displeases Him, and He turn away His wrath from him (to expend it upon you, the worse offender) " Amplified Bible. Adam Clarke says this appears to be the sense of this text and also quotes another eminent authority, Cloverdale, as applying it in the same way. so, it appears evident that we can hinder the execution of judgment and vengeance by God Himself and even bring judgment upon ourselves by holding a wrong attitude toward any person. An anger of this kind will breed malice and bitterness which are strongly condemned by God's Word.

Some may say, "I have a righteous indignation against the principle of the thing but not toward any person." Well, good. That is right and justifiable. But let us apply a little test to that and see. If it is the principle of the thing you are offended at, you will feel just as grieved and hurt (angry) when you see some mean or unjust thing done to another person as if that thing were done to you. But if you can see someone do a mean or unjust thing to another person and just pass it off and say, "I am not going to meddle with anything that does not concern me," then let someone do the same thing to you and get all agitated about it, upset, and your peace disturbed; that is just your feeling sorry for yourself. It is not the principle or thing at all, but this is ME and they just ought not to do ME this way.

In conclusion, let us summarize. It seems certain from the Scriptures that there is a certain kind of anger that is justifiable and we could not be true to right principles without being stirred at certain things in certain ways.

In Mark 3:5, we read of Jesus, "...When He had looked round about on them with anger, being grieved for the hardness of their hearts,..." Here Jesus had anger. But we could never imagine His having carnal resentment and behaving according to the way some humans do when they become angry. Just try to imagine His getting red in the face, shouting obscenities at the people, and throwing His hands around and threatening the people. We could not even imagine such a thing. His anger in this case consisted in His being grieved, or hurt, at the hardness of their heart, obstinacy and unbelief. This should affect all of us in the same way.

In Colossians 3:8, we are commanded to "put off anger, wrath, and malice."

Ephesians 4:31 says, "Let all bitterness, and wrath, and anger be put away from you."

Ephesians 4:27 is the finish or conclusion of verse 26. It says "Neither give place to the devil."

The 20th Century New Testament says, "And give no opportunity to the devil."

Goodspeed's Translation says, "You must not give the devil a chance."

Phillip's Translation says, "Don't give the devil that sort of foothold."

The New English Bible says, "Leave no loop-hole for the devil."

If we allow the sparks of displeasure, anger, and indignation to linger in our hearts and minds and smolder there until some circumstance or provocation fans them into a flame, we certainly are giving place to the devil; and sin lieth at the door and will rise up and take us and cause us to act or speak in unkind, bitter and hurtful ways. The only safe way for us is to commit our ways unto God and pray out from under our hurts, wounds, and offenses quickly; cast out all anger and have victory over every unkind feeling and thought toward any person. Our attitude must be love toward all men including our enemies. But at the same time we are to have and hold a resentment and anger toward the devil and all of his works.

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The Carnal Mind

Question: Please explain I Corinthians 3:1 and Romans 8:6. How can these two Scriptures be harmonized?

Answer: Let us first insert these texts in full. I Corinthians 3:1 reads thus, "And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ." Romans 8:6-7 reads thus, "For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be." The thought in the mind of the questioner seems to be "How could people be brethren and babes in Christ and still be carnal when it is plainly stated in Romans 8:6 that to be carnally minded is death?"

I will say at the first that this is a fair question and a good one and I will do my utmost under God to answer it as clearly and as understandably as is possible for me in my own limited understanding.

We will first consider the CARNAL MIND as mentioned in Romans 8:6-7. Matthew Henry says of it "(1.) It is death. It is spiritual death, the certain way to alienation from God, in union and communion with whom the life of the soul consists. (2.) It is enmity to God, and this is worse than the first. The former speaks the carnal sinner a dead man, which is bad; but this speaks him a devil of a man. It is not only an enemy but enmity itself. It is not only the alienation of the soul from God, but the opposition of the soul against God; it rebels against His authority, thwarts His design, opposes His interest, spits in His face, spurns at His bowels. Can there be a greater enmity? An enemy may be reconciled, but enmity cannot."

Let us look a little closer at this carnal MIND. First of all, bear in mind that it is the carnal MIND that is under consideration. Confusing the carnal MIND with the carnal NATURE or native depravity has led some to a conclusion which has fed error rather than truth and that one who possessed this carnal mind could not live a justified life before God, free from committing sin; because the Bible said that the carnal mind was not subject to the law of God and could not be. They conclude that the carnal nature is removed in justification because one could not live justified with it because it was not subject to the law of God. This mixture of identification leads to confusion and error in the light of all the general tenor of Scripture.

"Carnal" is used in the Scriptures in contradistinction to "Spiritual" and pertains to the things of the flesh in contradistinction to the things of the spirit. The dictionary carnal is defined as "Of or pertaining to the body as the seat of appetites. Fleshly. Lacking spirituality, unregenerate, worldly." In Romans 8:6 "To be carnally minded" the margin says, "Minding of the flesh." Therefore the carnal MIND would have reference to the thoughts, plans, schemes, connivings and meditations of the mind for ways and means to satisfy the desires of the flesh.

Ecclesiastes 7:29 says, "...God hath made man upright; but they have sought out many inventions."

First of all this text carries the thought that man's inventions have off-set his uprightness and led him away from God. Invention is defined as "fabrication of the imagination a device, contrivance or the like originated after study and experiment." Again invent is defined as " To fabricate mentally create or devise in the imagination." Thus we see that in this text man's inventions would refer to his studying and experimenting, creating and devising in his imaginations and fabricating mentally (in his mind) devices and ways and means to glorify himself and satisfy the desires of his flesh (natural man).

Lest we overlook some of the emphasis of this, let us go a little farther with it. Invention is defined as a "fabrication of the imagination." But imagination is defined as "a scheme, plot or project, especially of evil a mental image a creation of the mind." In Genesis 6:5 it says that God saw that "...every imagination [creations of men's minds] of the thoughts of his heart was only evil continually." In other words, men were continually creating in their minds schemes, plots and projects of evil to satisfy the desires of their flesh according to their depraved natures.

Also the word Imagine is defined as "To form a mental picture of: to produce by the imagination; to contrive in purpose, to scheme; to fancy, think, suppose." One of the definitions of the word imagine is "to fancy" and fancy is defined as "the object of one's interest." Projecting this thought into the text of Genesis 6:5, it indicates that these people were primarily interested in evil and in devising ways and means to execute their evil plots, plans, and schemes.

In Psalm 36:4, speaking of the wicked it says "He deviseth mischief upon his bed;..." Again speaking of the wicked in Proverbs 6:14 it says, "...he deviseth mischief continually;..." In these texts and several more it speaks of DEVISING mischief. Cruden's Concordance says that in the Scriptures mischief is very frequently used to denote wickedness and iniquity. Devise is defined as "to form in the mind by new combination of ideas. Invent, contrive, to plan for." Further, contrive is defined as "to devise, plan, to form schemes or designs." In other words, this makes it plain that those who devised mischief were planning, scheming, designing and seeking, even by new ideas in their minds, how to accomplish their evil, fleshly desires.

Now all of this shows the disposition of the carnal MIND; that it is continually inventing, fabricating, imagining, studying, experimenting, creating, devising, scheming, plotting, contriving, purposing, etc. for projects of evil and fleshly indulgence. Of course, such a mind would produce spiritual death and would be enmity against God and would not and could not be subject to the law of God and no person could be a child of God and be governed by such a mind. Let me emphasize that it is the carnal mind under consideration and the not the carnal nature native depravity. There is a difference.

The term native depravity indicates a depravity of nature at birth. Then it is something in the nature of the infant child. " The Scriptures conclude something about sin being hereditary, a depravity of nature to be handed down through the generations of mankind from the original parent." Romans 5:12-17 declares all men to be under the dismal sway of sin and further proves that they are thus affected because of one man and his sin and also declares that one man to be Adam who was the royal head of the human family. This could not be true unless there is something hereditary about sin.

For a thing to be hereditary it must be inherent in a child at birth and not something acquired later on in life. Hence; this depravity of nature must be in the infant child at birth. I believe that in general we would all agree with this. But the carnal mind could not be existent in an infant child at birth because he would not be capable of exercising his mind to invent, study, fabricate, imagine, scheme, plot, purpose and create projects of evil and fleshly indulgence. Thus we see that the carnal mind could not possibly be identical with the carnal nature but is a product of it and is acquired by those who are more advanced and developed in capacity and ability and established in the practices of carnal, fleshly desires and is therefore more attached to the actual fleshly life than to the nature only.

Colossians 2:18 mentions man as "...vainly puffed up by his fleshly mind." "Fleshly mind" and "Carnal mind" are one and the same thing and belong to the fleshly life. When one puts off the deeds or works of the flesh which are cataloged in a general way in Galatians 5:19-21 and repents of his sins and, through faith in Christ, is saved (born again) and receives the Christ life into his soul which is called "Newness of life" in Romans 6:4; he also receives a renewing in the spirit of his mind (Ephesians 4:23). In other words, the disposition and tendencies of his mind are changed to conform to the change in his heart and life. Therefore, the mind of one who is saved is not scheming, planning, plotting and inventing projects for satisfying fleshly desires, but rather thinking, planning and meditating on ways and means whereby he may maintain and improve his spiritual life and better please God and may have more time and opportunity to engage in His service.

In this 8th chapter of Romans, Paul is pointing out a line of distinction between the flesh and spirit and in the course of the discussion deals with the fleshly or carnal mind and the spiritual mind. In fact, the major portion of the Epistle to the Romans is dealing with such distinctions and opposites law and grace, Jews versus Gentiles, and works of the law versus faith in Christ, flesh and spirit, etc. These people are not charged with having or manifesting a carnal mind but are just admonished or warned of the consequences of following such a mind. In fact, we would judge from this epistle that in the main thought the Church of God at Rome was quite spiritual, prosperous and thriving.

In the 3rd chapter of I Corinthians the case is different. No mention is made here of a carnal mind but the church at Corinth is complained against and is definitely charged with being carnal. However, Paul addressed them as "Brethren" and as "Babes in Christ;" and it is evident that they were alive and could be fed because Paul said he was feeding them with milk and not meat. This would be true of all babes. In their baby state they could not digest solid food; and Paul complained of these folks at Corinth that they were not able to bear meat (the strong, deep truths of the gospel) but must still have milk (the very simple, elementary truths and instructions of Christian living).

These folks were not charged with being activated by the carnal mind (scheming, imagining, contriving, devising and dreaming up ways to satisfy the fleshly desires and appetites). Their situation was that they were all new converts to the Christian faith and were in a baby state in their Christian experience, and had no degree of advancement in the things of God and had not learned the ways of God and how Christians behave. These folks were still possessed of the native depravity of mankind perhaps without even knowing it, or anything about the need of entire sanctification which eradicates that principle. Perhaps they did not even know they were supposed to resist such tendencies as they were manifesting here and did not know what was prompting them and they were just behaving like natural men behave. However, it was not the satisfaction of evil and sinful pleasures and lusts of the flesh they were seeking after here, but just to have their own way and likes which is the predominant characteristic of the carnal nature or native depravity. The extent of the thing manifested here was that they became activated by a party spirit and preference of preachers and continued in it to the point of factions and divisions.

We may condemn them for that and certainly they should not be commended for it because it was wrong and still is wrong today. Let us not overlook the fact that there are not just a few among us today who are well instructed in the truths of justification and sanctification and how saints should behave themselves and be in unity and be one in Christ Jesus and in all the truths of the gospel who are guilty of this same thing and have to have their own way and still profess to be saved and sanctified. Some who contend that these folks could not possibly be saved at all on this account are guilty of the same thing, too, and tear the body of Christ in sunder because the saints do not accept their position.

Let us look well at these folks. True, they did not behave themselves as more mature saints would, because they were not more mature than they were and were not established in the ways of the Lord. There were many irregularities in that Corinthian church. There is much reproof and even some rebuke given them for their errors throughout the first epistle Paul wrote to them. It becomes evidently certain that these people had no evil intent or purpose and were not controlled by a carnal mind which was inventing, contriving, imagining, planning, plotting, purposing to discover ways and means to satisfy the desires of the flesh. It is evident and clear, I say, because when Paul had written them and reproved them for their errors and irregularities, they accepted that and moved up and measured up and in Paul's second Epistle to them, he commended them and told them in chapter 7, verse 11 "...In all things ye have approved yourselves to be clear in this matter." This would certainly prove that those folks were intent upon growing spiritually, advancing, and increasing in the things of God which could never be true of people dominated by the carnal mind. (II Corinthians 7:11)

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Poor in Spirit

Question: Would you please explain the meaning and import of Jesus' reference to "poor in spirit" in His opening statement of the "Sermon On The Mount" in Matthew 5:3?

Answer: This verse says, "Blessed are the poor in spirit: for their's is the kingdom of heaven." We see here that being "poor in spirit" is stated by Jesus Himself as a prime requisite of entering the kingdom of heaven and should therefore be considered worthy of close attention and study.

I will begin the discussion by injecting two other scriptures into it which may help to clarify its meaning. Isaiah 61:1 in describing the mission and ministry of Christ says this: "The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek;..." The word "meek" here is the key word. Then in the fourth chapter of Luke, verses 16-21 tell that Jesus came to Nazareth and went into the synagogue and there was handed Him the book of Esaias to read and He read this very prophecy of Isaiah 61:1. He read in verse 18, "The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor;..." The word "poor" is the key word here. We see that the same word that is translated "meek" in Isaiah 61:1 is translated "poor" in Luke 4:18, and makes it clear that "poor in spirit" is related to meekness and humility. Jesus could have said, "Blessed are the humble for their's is the kingdom of heaven" and it would have meant the same thing.

So let us study humility a little because without it one can never enter the kingdom of heaven. The proud in heart can never be saved until they renounce pride and become humble enough to repent and confess their need of God and help from Him. Poor is defined as having little or no resources. That is the condition we must reach before we can approach unto God; poor, bankrupt, no goodness of our own to plead. Some of the words in an old hymn say, "Nothing in my hand I bring; simply to thy cross I cling." That is the way we must come to God if we are to receive mercy and grace from God. "...God resisteth the proud, but giveth grace unto the humble." James 4:6. We cannot use any good things we have done as bargaining points with God when we want Him to save us or want any other favor from Him. Actually God Himself hath said in Isaiah 64:6 that "...all our righteousnesses are as filthy rags;..." That surely is not much of a bargaining commodity, so let none of us try to use it in seeking God for salvation or any other favor from God. In Isaiah 54:7 we read, "...their righteousness is of me, saith the Lord." That is the only righteousness God will recognize just that which He has wrought in us. So in order to enter the kingdom of God we must empty ourselves of all our self-righteousness and just throw ourselves entirely on the mercies of God and trust Him to cleanse us from all our righteousness and fill us with His own righteousness.

In Luke 18:9-14, Jesus gave us some very clear teaching on this point. He told of two men who went up to the temple to pray a Pharisee and a publican. The Pharisee's prayer was full of commendatory remarks about himself and what he had done. All the things he said were good, commendable things. All true saints observe those things in their lives, too. There was nothing wrong with the things he did. They were right. But using them as bargaining material with God and commending himself to God on that grounds was not acceptable. On the other hand, the publican standing afar off and feeling so spiritually bankrupt and poverty-stricken, and having absolutely nothing to commend him to the Lord, smote upon his breast in the anguish of his soul and said, "God, be merciful to me a sinner." This prayer has come to be recognized the world around, even today, as "The Sinner's Prayer." God accepted that prayer and rejected the Pharisee's prayer even though he said many good things about himself. Jesus said the publican went down to his house justified rather than the Pharisee. Pharisaical religion (self-righteousness; a formal, external religion and worship) is the plague and curse of modern religion. They are missing the kingdom of God on account of it just as the Pharisee in Luke 18:9-14 did. It is still true that the humble people possess the kingdom of God.

In John 15:5 Jesus said, "...Without me ye can do nothing." Oh, let us ever be mindful of this and never boast ourselves or take credit to ourselves even inwardly, where nobody can know, for anything that God has wrought in or through us, but always acknowledge God and give Him all the credit and glory for everything, that we may continue to abide in and possess the kingdom of God.

Again Jesus said in Luke 12:25-26 that we could not, by taking thought, (worrying about it) add one cubit to our stature or turn one hair white or black. He then concluded His thought by saying that if we could not do the things that are least, why worry about the rest? Ah, folks, we will all do well to recognize and confess our insufficiencies and inabilities within ourselves and throw ourselves totally into the hands of God for Holy Ghost enablement for Him to work in us of His own good pleasure. Paul said, "I can do all things through Christ which strengtheneth me." (Philippians 4:13.) So please, let us not throw up our hands and quit because of a consciousness of our total insufficiencies, but let us throw ourselves totally on God and trust in Him to endow us with His all-sufficient power and strength to enable us to do everything He wants us to do.

We can only be worthy of God's divine blessings and favors in our lives, and of salvation itself, so long as we keep our faith in the merits of the shed blood of the Son of God and the sacrifice He made in our behalf. It is only through His sacrifice and our faith in it that we have any access to God at all. Let us never forget this for one moment. Let us never think that God owes us anything at all for any service we have rendered or any good thing we have done. As soon as we do this we become unworthy of the least of His favors that very moment.

In I Peter 5:5-7 Peter said this, "Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: Casting all your care upon him; for he careth for you." Again in Philippians 2:5 we read, "Let this mind be in you, which was also in Christ Jesus." The following verses tell of His condescension and humility in emptying Himself of the position, glory and honor He had with the Father in heaven, and condescending to come down to this world of human beings and taking our likeness upon Him and becoming obedient to His Father's will, even to death. Folks, this is great condescension, beyond our comprehension to fathom. But we read in verses 9-11 how God highly exalted Him and gave Him a name which is above every name.

Now to sum up a little to this point: In I Peter 5:5-7, Peter is giving instructions to ministers, pastors, overseers, elders young and old and exhorting them to be humble, submissive and subject one to another. Ah, brethren, we are to set the pace and furnish an example to the saints of what we teach them. If we teach them humility, be humble ourselves. Let us teach them by example as well as by precept and instruct them to behave themselves among themselves and get along among themselves just like they see us behaving and getting along among ourselves. The Church of God cannot operate smoothly and function properly outside of this perimeter.

There is a certain prescribed kind of humility saints are to have. A genuine lowliness of mind and humility of heart is to characterize the life and behavior of the saints not a voluntary or "put on" humility which is very distasteful to a genuinely humble person. It is Christ's humility we are to be clothed with. "Let this mind be in you, which was also in Christ Jesus." Philippians 2:5. This is a lowly mind. (Philippians 2:8.) In Romans 13:14 we are instructed to put on Christ. That is, be clothed with His divine virtue of humility, from which all other graces flow.

But let us make no mistake about it; we are to walk in Christ after the same manner in which we received Him. (Colossians 2:6.) The kingdom of God belongs to humble and lowly people. If, in order to enter the kingdom of heaven, we must become poor and stripped of our resources and drop all our claims to any mercies or favors from God and just recognize ourselves as undone and "Nothing in my hand I bring; Simply to thy cross I cling," we must surely maintain our citizenship in the kingdom of God by the same means. So it can still be said, "Blessed are the poor in spirit: for their's is the kingdom of heaven," whether we are just entering in or remaining in. We remain in the kingdom of God by the same means by which we enter the kingdom of God.

Since it is Christ's humility we are to be clothed with, it must manifest itself in the same way in us that it did with Him. In His humility He made Himself of no reputation. (Philippians 2:7.) Another translation says, "He emptied Himself." Then it must work the same way in us. We must empty ourselves of all self-interest, self-promotion, self-advancement, all self-seeking, (I Corinthians 10:24; Philippians 2:4), self-planning, etc. As we empty out self, we will be more filled with God. In John 3:30, John the Baptist said, "He must increase, but I must decrease." Oh, what a great truth this is. Christ cannot increase in us until we decrease in our own self life. Christ can only expand in us to the extent we make room for Him. There is an old hymn which I have seen but have never heard. It contains four verses, and those four verses tell the whole story step by step. The first verse says, "All of self and none of God." The second verse says, "Some of self and some of God." The third verse says, "Less of self and more of God." The fourth verse says, "None of self and all of God." Ah, folks, there you have it; an emptying out of self and a filling up with God; we decrease and God increases in our lives.

Jesus humbled Himself and became obedient. (Philippians 2:8.) Genuine humility involves obedience. God's Word establishes a clear chain of obedience. This begins in the home. Wives are to be obedient unto their own husbands. (Ephesians 5:22; Colossians 3:18; Titus 2:5; I Peter 3:1, etc.) Children are to be obedient to their parents. (Ephesians 6:1; Colossians 3:20.) Parents should also teach their children a broader scope of obedience beyond the home; their teachers in school and anyone else who has authority over children and the management of children by reason of the position he holds or the office he occupies which has to do with children. Everybody husbands, wives, parents, children, teachers, etc. is instructed to obey the laws and ordinances of men and be law-abiding citizens. In the spiritual realm, saints are instructed to obey their pastors who are in charge and exercise oversight and watch for their souls and spiritual welfare. (Hebrews 13:7, 17.) It also teaches ministers of the gospel, including pastors, overseers, elders and all classifications and callings, to be subject one to another. (I Peter 5:5.)

Right along with this instruction, Peter admonished all of them to be clothed with humility (I Peter 5:5) and to humble themselves under the mighty hand of God. (Verse 6.) God's plan and arrangement for the Church to operate by cannot possibly function smoothly and effectively without humility on the part of everyone connected with it. God knew all of this, so He set it up to function and be well-lubricated with humility and all of its outflowing graces and virtues. He certainly will not long allow anyone who gets lifted up with pride and personal ambition to be detained in the kingdom of God. So again, the final conclusion is, "Blessed are the poor in spirit [humble]: for their's is the kingdom of heaven." Matthew 5:3.

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If Ye Salute Your Brethren Only

Question: Please comment on Matthew 5:47.

Answer: Matthew 5:47 reads thus: "And if ye salute your brethren only, what do ye more than others? do not even the publicans so?" Now let us break this verse up a little. The first phrase is "If ye salute your brethren only." The 20th Century New Testament says "if ye show courtesy to your brethren only." Goodspeed's translation says "and if you are polite to your brothers and no one else." Phillip's translation says "and if you exchange greetings only with your own circle." All of these together "salute," "show courtesy," "you are polite," "exchange greetings" cover the whole scope of our general association with our fellows. Adam Clarke comments at this place that "brethren in this text would be properly rendered "friends." Then the whole scope of our association and attitude with our immediate circle of friends is comprehended here and it is altogether congenial.

The second phrase is, "What do ye more than others?" Rotheram's translation renders this "What more than common are you doing?" Waymouth's translation says "Are you doing anything remarkable?" Olaf Norlie's translation says, "Does that give you any special distinction?"

The last phrase says, "Do not even the publicans so?" Rotheram's translation uses the term "the nations" instead of "the publicans." The James Moffatt translation says, "Do not the very pagans do as much?" The Centenary translation by Helen Montgomery says, "Even the Gentiles do that, do they not?" Beck's translation inserts "the people of the world" in place of "the publicans."

This seems to me to cover the whole scope of the direct meaning of this text. If we are courteous, polite, exchange greetings, and are congenial and friendly with our friends and brethren only, that in no way distinguishes us from the worldly crowd; because they all do the same. Matthew 5:47 is in a context with a number of verses which begin with verse 43 and continue through verse 48. So let us backtrack a little and consider the whole context and see how verse 47 fits in with the overall discussion of these verses.

"Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you; That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if you love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect." Matthew 5:43-48.

In these verses is described the attitude of God, our heavenly Father, and His generous mercies toward all mankind; both the good and the evil, and how He gives rain and causes the sun to shine on all of them alike. Paul referred to this same disposition of the living God (Acts 14:15) when speaking to the heathens at Lystra in Acts 14:17 where he said that "...He did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness." This, then, is the attitude and disposition of God toward humankind generous and merciful. He has certain mercies that He dispenses to both the good and the evil. Of course, we understand that He has a special package of mercies which He reserves for His own (the righteous children of God). He enjoins upon us, His children, to be the same. In Galatians 6:10 we read, "As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith." The law standard said, "Love your neighbour and hate your enemy." However, Jesus came to offer the sacrifice of Himself for sin and to save us from our sins and establish the New Covenant with mankind that demanded a much higher standard of life than the law of Moses afforded. Jesus requires that we love our enemies, bless them that curse us, do good to them that hate us, and pray for those who despitefully use us and persecute us. (Matthew 5:44.) He said we would have to be like this in order to be the children of our Father in heaven. (Verse 45.) The salvation which Jesus established and provided is to make us partakers of the divine nature of God (II Peter 1:4) which makes us a partaker of the attitude and disposition toward humankind as is described to us in this group of verses (Matthew 5:43-48). Verse 47 has its setting in this context and teaches us that we must have a generous, kind, benevolent, considerate and courteous attitude and disposition toward all humankind, friend or foe. It forever obliterates clannishness from the hearts and lives of the children of God. To be perfect before God, we must be like this.

The exact same thing is taught in the group of verses immediately preceding this group of verses we have just been studying (Matthew 5:39-42) where it says, "But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou away."

Now let us realize that all Scripture must be interpreted in its proper context. Therefore, the last verse of this group of verses (verse 42) which says, "Give to him that asketh thee, and from him that would borrow of thee turn not thou away," must be interpreted in context with the entire group of verses with which it is connected. These verses (38-41) teach us what attitude we should have toward our adversaries, of whatever dimension they are, and how we should respond to those who would oppress us, treat us unjustly and persecute us. We should go all out, even beyond reasonable and required bounds, to give satisfaction to the claims of anyone with whom we become involved. Then the general thought concludes with this 42nd verse which says, "Give to him that asketh thee,..." In other words; if one of your adversaries one who has smitten you on your cheek, sued you in the court and gained a judgment against you (justly or unjustly) or has taken undue advantage of you and compelled you to do something he had no right to require of you needs help and comes to you and asks a gift or help or asks you to loan him something to enable him to meet an emergency, grant him the favor just as you would a friend. Never refuse him a favor just because he has mistreated you. This is exactly the same truth that is taught in Matthew 5:47 and its related verses. God is looking for people who can meet their problems in a different way than the man of the world meets his.

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When Thou Fastest (On Seeking Praise & Reward)

Question: What is the meaning of Matthew 6:17, "But thou, when thou fastest, anoint thine head, and wash thy face; That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly." Matthew 6:17-18. Does the clause "anoint thine head" refer to a literal interpretation?

Answer: The whole major thrust of the first eighteen verses of the sixth chapter of Matthew is aimed at getting true Christian people away from the idea of seeking any praise, commendation or reward from men for what we do in service or worship to God and doing whatever we do in these areas "...heartily as to the Lord, and not unto men" Colossians 3:23. We see in these verses how that the serpentine influence of self interest and self promotion and aggrandizement can creep into and slither across our deepest acts of devotion and charity giving alms, praying and fasting.

Jesus presented these whole ideas as hypocritical acts. They were doing these things and announcing their doing and sounding their trumpets so that men would be sure to notice and give them credit and praise. This is all a very destructive thing to one's relationship with God and to Christian living. Jesus said these people had their reward that men would see them and praise them but they had no reward from God. This is an attitude to be religiously avoided by true Christian people.

Jesus said, "How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only?" John 5:44. We are certainly not to seek praise and commendation from men for what we do for God and for our acts of devotion and worship to God.

In the particular part of this over-all teaching on this subject the matter of fasting and how to carry it out we are instructed in general to do nothing special to let men know we are fasting. The anointing of the head (one translation says "pour perfume on your hair" and another translation says "brush your hair"), was a normal part of Jewish grooming but it was forbidden by their canon in times of fasting and humiliation. But what Jesus seems to be teaching us here is that when we fast we should groom ourselves as usual and dress ourselves as usual and not in any special garment of mourning as those people did, that we might not appear unto men to be fasting.

It is evident and clear that this is no part of the fasting itself because Jesus continues on to say "That thou appear not unto men to fast."

True Christians should always avoid any tendency to vaunt themselves in anything they do for God and not seek credit from their fellow men for those things. Let us be satisfied with the credit and reward that God gives unto those who serve Him in the right attitude of heart. This will help our "togetherness" with God which is a very precious thing with the child of God. It is a very rewarding and enriching thing to one's life when God rewards Him for doing something as unto Him. We are taught by Jesus to "Let your light so shine before men, that they may see your good works and glorify your Father which is in heaven." (Matthew 5:16.) Truly, all glory belongs to God and let us be satisfied for Him to get it from our lives.

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Motes & Beams (Faultfinding)

Question: "And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?" Matthew 7:3-4.

Answer: The question of this article is one Jesus Himself asked. Jesus asked a number of very pertinent and thought-provoking questions to which He did not directly give the answers. This is one of them. He put forth this very straightforward question to faultfinding, nit-picking, judging, criticizing people and did not give the answer to it. But there are some answers to it and Jesus left us to find them. Surely every earnest, honest, sincere person who is endeavoring to serve and honor Christ will search out the answers and seek to avoid the causes they discover.

The very setting of this text and the principal objects in the text will be sufficient to convince any of us that Jesus was not commending this kind of behavior, but rather condemning it and warning us against it. One object in the text is a man with a mote in his eye; the other object is a man with a beam in his eye. Now, to be fair we will have to acknowledge that there is an extraneous, foreign substance in the eyes of both men; something in their lives that needs to be corrected. But a man with a beam in his eye (a log or big timber; a glaring fault) is not the man to try to extract the mote out of his brother's eye.

If this little story were reversed, it would make better sense; if the man with the mote in his eye were trying to help the brother get the beam out of his eye, he could probably see sufficiently well to get hold of the beam and extract it. But Jesus did not set it up that way; He did not intend to. In setting it up this way, He was trying to make faultfinding, mote hunting, nit-picking, and criticizing appear just as ridiculous as possible and something to be laughed out of court at the very outset. In verse 5, He declared the man with the beam a hypocrite. He instructed him to get the beam out of his own eye (straighten out his own life) before going after the man with the mote. Note: Jesus nowhere intimated that the man with the mote did not need to get rid of his mote but indicated that he might need some help to do it. But He did make it unmistakably clear that the man with the beam was not qualified to do it as long as he had his beam. However, verse 5 does indicate that this very same man with the beam could turn out to be the man who could help the man with the mote if he got rid of his beam and got his life straightened out. It is remarkable to note how effectively God can use a person in helping others who have been way out and far off course, if he will just see his need, confess it, humble his heart, repent, straighten out his life, and just come clear and clean with God.

In verse 6, Jesus speaks about not giving the holy things to dogs nor casting pearls before swine. So it is evident that in these verses He is not forbidding us to properly evaluate the worth of other people. How could we avoid giving holy things to dogs and casting pearls before swine if we had no God-given ability to discern who was swinish or doggish? But what is actually involved here is a rebuke of an attitude on anyone's part to look for the worst instead of the best. Blindness to his own faults has overtaken the man who is looking for specks. My father used to say that mote hunters got their hunting licenses from the devil. A person would not likely see a mere speck unless he was actually looking for it. The person who is a perpetual faultfinder and chronic critic is usually anxious to find something wrong because the attitude of his heart renders him unwilling to give a clear bill of health to the one criticized. Herein is one of the answers to the question in the text: the person's attitude and motives are not right and cause him to do this.

In some cases this thing is done with an objective of salving one's own conscience. If we have glaring faults in our lives, somehow it seems to help us feel a little better if we can make someone else look bad along with us. We somehow get a false and mistaken idea that we won't look quite so bad if someone by the side of us can be made to look bad, too. But let us take no comfort in this. If you were dying with some malady, what comfort would it be to you for someone to come visit you and say, "Oh, brother, be of good courage and don't worry about a thing; hundreds of people out there are dying with the same thing you have." What comfort could it possibly be to you just to know that many others were being destroyed right along with you?

Another answer is that some people seek to build up themselves by tearing down others. They reason thus: God is blessing and using this person in an unusual way, and he is having strong influence among the people. If I can point up enough faults about him, criticize his methods, point out something that has not been accomplished, and downgrade him in the eyes of the people, then I can stand forth as a paragon of perfection in their eyes by just comparing myself in his trimmed down size.

Another answer is envy. Envy is the most malignant of all vices; a child of hate with a long, ugly, criminal record Cain, Saul, the Prodigal's elder brother, the Jews against Jesus, the 70 princes of Babylon against Daniel, and on and on. Cain envied Abel because God respected Abel and accepted his sacrifice and did not respect Cain and accept his sacrifice. Cain never bothered to check into the cause of this, but just saw that it was that way and flew into his brother in a rage of envy and slew him. Saul became envious of David because the people ascribed to David ten thousands and to Saul only thousands, and from that time on eyed him and sought opportunity to destroy him. The Prodigal Son's elder brother became envious of his younger brother because of the graciousness of his father to his brother when he returned from his wanderings. The prodigal's brother found fault with his father for receiving him back and refused to go in and share in the bounties of the banquet and the rejoicing of the occasion. He wound up on the short end and in worse shape than his prodigal brother, and deprived himself of many bountiful benefits that he could have had and enjoyed. We always do when we give place to envy in our hearts toward another person. Pilate discerned that the Jews delivered Jesus to him to be crucified because of envy. We sometimes inflict the pangs of crucifixion upon our fellows with our tongues of envy; and, oh, the terrible loss we suffer on account of it. The 70 princes of Babylon were moved with envy against Daniel because they saw him being favored by the king and promoted above them and concocted a scheme to destroy him. And so He does all those who humbly submit themselves and trust Him in those times. He says in Psalm 31:20, "...Thou shalt keep them secretly in a pavilion from the strife of tongues."

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Honesty (Taxes)

Question: Because there are so many dishonest people all through our government "cheating the people," does this mean it's all right for us to claim "just a little" of our income? Many people are being paid in such a way as to avoid paying taxes. Will God "knit pick" when it comes to Hebrews 13:17?

Answer: The answer is "No." Absolutely not. The scriptural code that saints live by demands absolute honesty with God, with ourselves and our own souls, and with our fellow men. The Scriptures nowhere give us a right to "cheat" the "cheaters." If we cheat the "cheaters," we are "cheaters," too. The amount is not important whether it be large or small. To be dishonest in small matters or amounts indicates just as faulty a character as to be dishonest in large matters or amounts. It can be pretty accurately adjudged that one who is dishonest in small amounts would also be dishonest in large amounts if he were just in a position to do so. Let us be assured that "...God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil." Eccl. 12:14.

This question reminds me of the story I heard about a preacher who, in going back and forth from his home to his place of worship, passed by where a chicken pen was close by the side of the road. He had noticed a real fine rooster that roosted on the fence and how easy it would be for someone to just pick him off and take him away. On one of his trips past this place when the rooster was perched on the fence as usual, he stopped and said "Mr. Rooster, some old thief is going to come by here and get you some of these nights and I think I had better just take you home with me before some old thief does come by and get you." So he lifted the rooster and took it home with him to be cooked in his pot. But in the "rescuing" the rooster from "some old thief" he became the thief himself. So with those who "cheat" the "cheaters" on income tax or in any other way become cheaters themselves.

Also every person who files an income tax return must sign an oath or affirmation that the statements contained therein are true and correct to the best of his knowledge. It also says that the penalty for signing any false statement is a fine and/or imprisonment or both. How could a Christian sign this statement knowing he had held back something and had not properly reported all of his income? My judgment is that he would suffer a worse penalty for perjuring his conscience before God than he would from the government for perjuring himself before them.

God's Word says in I Peter 2:12, "Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation." "The Gentiles" in our case would include all unsaved people, which would include the "cheaters," too. We are instructed to have our conversation honest before them also. Let us realize that two wrongs never make a right.

Again Romans 12:17 says, "Recompense to no man evil for evil. Provide things honest in the sight of all men." Also II Corinthians 8:21 says, "Providing for honest things, not only in the sight of the Lord, but also in the sight of men."

I Corinthians 4:5 says, "Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God." I do not hesitate to say, in that day we will all want to receive praise from God and not condemnation. We can be assured, in that day, all the hidden things of darkness will be brought to light and the counsels of all hearts will be revealed. I Corinthians 3:13 says, "Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is." Also II Corinthians 5:10 says, "For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad."

Finally, let us conclude that we, as well as the writer of the Hebrew epistle, are "...In all things willing to live honestly." Hebrews 13:18. Let us realize that any thing gained through fraud or dishonesty is not worth it in the end when every man will be rewarded according to his works. (Revelation 22:12.)

In Regard to God "knit picking" in reference to Hebrews 13:17, let me say that the answer is again "No." It is not God who "knit picks," but it is we who do the "knit picking" with ourselves, with our fellow Christians and fellow men and even with God Himself, sometimes trying to pick out the fine points to either justify or condemn as the case may be. God never "knit picks" but He searches the heart and tries the reins of every individual (I Chronicles 28:9; I Kings 8:39; Jeremiah 11:20; I Samuel 16:7). Therefore God sees and knows the true condition of all hearts. We only see the outcroppings of things but He sees the roots of everything and the true condition of everyone's heart. Therefore He is in a position to judge everyone clear, straight, and clean-cut according to what He sees in the heart.

However, Hebrews 13:17 does not refer to government authorities but to spiritual authorities in the church. After instructing us to obey those who have the rule over us and submit ourselves, it goes on to say, "...For they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you." Surely this could not apply to politicians in government because many times they could not care less about our souls and the things pertaining unto our spiritual lives. It is the God-called, God-sent, God-appointed pastors, overseers, and ministers who care for our souls and watch out for our spiritual welfare.

However, there are several other Scriptures which teach us to be subject to the governmental authorities. I Peter 2:13-14 says, "Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme; Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well." In Romans 13:1-7 we read, "Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God.... Wherefore ye must needs be subject, not only for wrath, but also for conscience sake (verse 5)...." Let us realize that God has ordained governments, both political and spiritual, and for us to fail to be subject to either the governmental powers or the spiritual authorities in the church indicates a disposition of rebellion in the heart and God denounces rebellion as being equal to the sin of witchcraft. (I Samuel 15:23.)

Titus 3:1 says, "Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work." In the 8th verse of his epistle, Jude speaks of a degenerate class of people who "despise dominion, and speak evil of dignities." Then he continues in verse 19 to say, "These be they who separate themselves, sensual, having not the Spirit." Let us realize that the Spirit of God in men's hearts makes them different from that and makes them humble, submissive, and obedient to authority whether it be in the government or in the church.

Peter describes the same class of people as Jude and in II Peter 2:10 he says of them that they despise government, are presumptuous, self-willed, and are not afraid to speak evil of dignities. Saints who have the Spirit of God are not like these people in any respect and are inclined to honor rulers and those in authority whether they be righteousness or not, for the sake of their office and position.

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Gambling

Question: Where and what Scriptures are there to show that gambling is wrong? We know that it is wrong, but how can we pinpoint it out to others who do not see this?

Answer: I do not call to mind at this time any Scripture that actually spells it out in black and white that gambling is wrong, but I can give you some solid, scriptural principles to be guided by. In Romans 12:17 it says, "...Provide things honest in the sight of all men." II Corinthians 8:21 says, "Providing for honest things, not only in the sight of the Lord, but also in the sight of men." I Peter 2:12 says, "Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation."

Can anyone actually say that gambling in any of its aspects is an honest, upright business? Until this age of permissiveness, in which anything goes and there is hardly any such thing as sin anymore in the eyes of many, it was considered immoral and those who engaged in it were considered as an undesirable class by the society in general. Spiritual people still consider it in the same light. State after state has legalized it, but in such cases it has been bitterly and strongly opposed, and one of the major arguments in its favor where it has been adopted has been the sizable amount of revenue it would bring into the state's treasury through taxes. The fact that it has had to be legalized by legislatures and in some cases by the majority of voters in the state at the polls, and also that in some states it still is not legal, should convince any right thinking person that it is not an upright, honest, moral business.

The writer of the question referred to the professed Christians doing these things (wagering and betting) and seeing no harm in it. I would refer these people to the Christian code of ethics which is to govern Christian living as set forth in Colossians 3:17 which says, "And whatsoever ye do in word or deed, do all in the name of the Lord Jesus,..." and also in I Corinthians 10:31 which says, "Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God." Could anyone actually say, when they place a bet on a race, ball game, card game, bingo game, or roulette, that "I am doing this in the name of the Lord Jesus and for the glory of God"? Certainly not.

Let these people take a second look at I Peter 2:12 and consider how far they think they would get in witnessing for Christ and talking to a person about Christ and salvation when that person knew they had been out there and engaging in such activities. It certainly is very clearly a thing for professed Christian people to avoid and not dabble with.

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Cleanliness

Question: Where does the Bible say, "Cleanliness is next to godliness," and just how does it apply?

Answer: It doesn't. This is the easiest question I have had and there is the direct, simple answer. The Bible just plainly does not say that, as far as I know, but this will come as a shock to some folks who have heard that quoted for Scripture all their lives, as I have myself. I do not quote it as Scripture myself because I could never find it, but I hear it quoted every now and then.

Since the question is presented and the door is open, I think I would like to make a few comments on this point. The question raises an important point whether or not the Bible spells it out that way.

God was very particular and specific in His instructions regarding cleanliness throughout the Old Testament. In the cases of the sin offering for ignorance (Leviticus 4:12), and the burnt offering (Leviticus 6:11), it is specified that after all the parts of the bullock were removed which were to be burned on the altar, all the remains were to be carried forth without the camp "unto a clean place," and burned there. God did not allow them to burn even the refuse of His offerings which were not acceptable on the altar out in a garbage dump some place, but in a place that was kept clean and maintained for that purpose. In Leviticus 11:29-47, is an extensive discussion of unclean beasts, fowls, etc., and in verse 33, it is said, "And every earthen vessel, whereinto any of them falleth, whatsoever is in it shall be unclean; and ye shall break it." That vessel could never be cleansed sufficiently for use any more. In Isaiah 66:20, it says that the children of Israel were to bring an offering in a clean vessel into the house of the Lord. In Numbers 19:1-10, the water of separation and the sacrifice for providing it is discussed and in verse 9, we read, "...A man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place,..." Verse 10 says that the man who gathered the ashes had to wash his clothes and be considered unclean until the even.

There is much teaching in the Old Testament regarding cleanliness which is ceremonial, ritualistic, and typical of spiritual cleanliness and holy living. But all of the above texts refer clearly to physical and material cleanliness: the washing of the body, clothes, and a clean place to burn the refuse parts of the sin and burnt offerings and to store the ashes, etc. These things were all sacred to God and He required the proper care of the entire sacrifice, even the refuse parts of it, in a clean and properly prepared and maintained place.

Now let us make no mistake about it. Malachi 3:6 tells us that God changes not. Therefore, we must conclude that God still appreciates and requires cleanliness. Just as those sacrifices of old were sacred and holy unto the Lord and He required all of them to be taken care of in a clean and proper manner, so are our bodies and all that pertains to them (all the material appurtenances thereto; the houses we live in and the surrounding premises, etc.), are sacred and holy unto the Lord (I Corinthians 6:15, 19-20; I Corinthians 3:16), and He requires the proper care of them for His glory.

Titus 2:5 teaches us that young married women should be "...keepers at home,...that the word of God be not blasphemed." In I Timothy 5:14, they are instructed that they "...bear children, guide the house, give none occasion to the adversary to speak reproachfully." Both of these texts speak specifically of the adversary speaking reproachfully and the Word of God being blasphemed in direct reference to the way the wife and mother takes care of her home and children. God requires something of us in this area of our lives.

One man said that he could always tell what kind of people lived in a house by the appearance of the yard and the premises on the outside. If the yard was all littered with papers, debris, and the like, you would not expect to find a very orderly house and people inside. Disorderly and unkept houses and children have sometimes brought strong reproach upon a Christian's profession. Littered houses, unmade beds, unwashed dishes and unkept children have sometimes nullified people's testimonies for Christ. The enemy takes great advantage of these things and cashes in on them to bring reproach upon the Christian profession and to blaspheme God's Word and God's people. And God cannot prevent it because it is contrary to His plan for His people. His approval is not upon it and there is no way He can justify it and defend the people involved.

In the over-all picture, the Bible teaches that a husband should provide and properly maintain a house and all the necessary things of life for his wife and children. Then it teaches that the wife and mother should make it "home." This is the responsibility of the one designated as the "keeper at home" to make that house a livable, comfortable, and attractive place to live; something that is inviting for the children and husband to come home to when the day's activities are finished. The more attractive she can make it for her husband and children, the better it will be.

No man, who has been out battling the odds that are against him on his job or in his business all day long, enjoys coming home to a cluttered, unkept house with unwashed dishes in the sink, beds not made, and looking like a disaster. He is looking for a haven of comfort, love, and understanding at the end of a difficult day and would like to find it in his home and with his family.

Evelyn told of going one time some years back with her family on a camping trip to Big Bear Lake Recreation Area which is east of Los Angeles. There were several families and couples camped there and one single man. This lone man spent a lot of time going among the other campers, talking religion to them and giving them tracts, etc. The campers said amongst themselves, "We will just watch and see how he leaves his campsite when he leaves." Sure enough, when he was ready to leave, he just loaded up and left, leaving his campsite all cluttered and littered with papers, scraps of food, etc., for someone else to clean up. All this man's influence, from all the commendable work he had done, was nullified because of the way he left his campsite. This same thing happens over and over again in camps, in get-togethers, at public or general dinners, in homes, and premises not properly cared for and in order.

The same thing applies to personal hygiene also. We all should be diligent to keep our bodies and the bodies of our children bathed regularly. We should have our clothes washed and clean clothes ready for everybody when needed.

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Irregularities in the Church at Corinth

Question: What is the meaning of I Corinthians 11:1-16?

Answer: I will not here insert the full text of this passage for the sake of space; but I will suggest that each reader open your Bible to this place and read the entire passage for the purpose of obtaining good, clear knowledge of what it says before reading these comments. However, I will be inserting key and guiding verses as I proceed to construct my comments.

First, we must realize and recognize that there were a number of irregularities both in their collective worship and also in their personal and private lives in this church at Corinth. The reason for this was that it was a brand-new church, freshly converted from heathenism and a number of their heathen customs and practices were still with them. Much of this First Corinthian epistle is an endeavor by the apostle Paul to correct these abuses and clear them up on these things. This passage is no exception to this and falls in this category. One will have little difficulty in discerning the difference in the tenor between the first and second Corinthian epistles. The first is full of reproofs, admonitions, etc., while the second has numbers of endearing, encouraging and commendatory statements because they had given heed to the admonitions of the first and cleared themselves. See II Corinthians 7:8-13.

Now to proceed with a discussion of the passage in question. I Corinthians 11:3 says, "But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God." This is a basic foundation verse because it establishes the chain of authority which is basic throughout this passage. The order is God, Christ, Man, Woman. But the relationship between the man and the woman in their order of authority needs to be qualified a little, I think. And the reason I do think this is found in verse 10 where it says a woman should have "...power on her head..." and the margin here says "A covering is sign she is under the power of her husband." This makes it clear to me that the overall teaching in the Scriptures is in reference to the husband and his wife. I do not subscribe to the idea of the general inferiority of women as such, to men as such. I see that the only man my wife is to be subject to is myself. Oh, of course, I concede in this that a woman in a church congregation is to be subject to her pastor whether that pastor be a man or a woman; and the same with her boss if she is a working woman; and the same with magistrates and rulers. But in all such cases this woman is to be subject to this man, not as an inferior woman subjecting to a superior man, but for the position that man holds. And those subjections are limited and qualified.

Then verse 4 enters into the realm of spiritual worship and religious service. This verse says if a man prays or prophesies with his head covered it dishonors his head. According to verse 3, his head is Christ. There is clearly something dishonoring to Christ for a man to cover his head. Verse 7 says he is the image and glory of God. He is to reflect that glory by having his head uncovered. Then verse 5 says that if a woman prays or prophesies with her head uncovered it dishonors her head. Her head is the man (her husband according to verse 10 with marginal reading.) Verses 5 and 6 state that for a woman to have her head uncovered is all the same as if she were shorn or shaven which would identify her with the lewd, immoral women which would dishonor her husband.

It was customary practice among these Gentile people from time immemorial for their women to wear veils for head covering when in public. Paul seems to be finding it necessary here to be doing some adjusting to their custom (to them who were without the law, he became without law; and he became all things to all men that he might by all means save some I Corinthians 9:21-22) as he did on different occasions in order to gain them. And verses 4 and 7 perhaps refer to the covering of the head with veils. This was necessary, under the circumstances, because of the deep-rooted traditional practice of this among these people, for they would be very reluctant to accept the gospel without this. However, Paul goes right ahead to set forth the gospel standard on this point. He says in verse 15, "But if a woman have long hair, it is a glory to her: for her hair is given her for a covering (Margin: "veil"). Then it is evident here that the New Testament standard for New Testament saints is long hair which God has given her for her head covering (veil).

Verses 8 and 9 and 11 and 12 simply refer to the creation of the male and female and how the chain of authority was established. The man was created first; then the woman was taken from the man and brought to him for his wife. But ever since that first pair, every man of the race has been conceived in the womb of a woman and has come forth from her and the same is true of every woman. Neither men nor women could ever have been here except by the union of a man and a woman who were here before them, so there is absolutely no room for boasting of either of them over the other.

Now returning to verse 10 a little. Verse 9 says the woman was created for the man and verse 10 says that because of this she should have power on her head (Margin: A covering is sign that she is under the power of her husband). Verse 15 declares this God-given covering to be the woman's long hair. And the standard for godly women in the Church of God in this New Testament age is declared to be long hair which they wear as a sign of subjection to their husbands, which is another God-given requirement for godly women in this New Testament age.

The phrase "Because of the angels" in verse 10; I don't know if I can make any good commentary on that. I will give the best that occurs to me at this time. Hebrews 12:22 says that when we come to Mount Sion (the New Testament Church of God) we come "...to an innumerable company of angels." Hebrews 1:14 says concerning the angels that they are all ...ministering spirits, sent forth to minister for them who shall be heirs of salvation. The thought that is a thriller to me is that every time the saints meet together (whether many or few) there is always a generous number of angels present to minister to the needs of the saints who are there and they fly hither and yon distributing to the needs of everyone there, meeting their individual needs even though the message did not deal directly with that point. But this is not the only function of these ministering angels. They also accompany us about wherever we go observing the needs of our individual lives in the home and elsewhere, observing that wife and mother and how she conducts herself, how she offers her life, how well she is measuring up to the truth and submitting to her husband, etc. Because of this the text says she needs the sign showing her submission to her husband. The angels are looking on everything and are able, ready and willing to help you and administer to any lack or need you have. It is the same with the husband, too, but this particular verse was referring to the wife so I trailed off on it that way.

One more point now verse 16, "...If any man seem to be contentious, we have no such custom, neither the churches of God." There is a broad area of contention on this text which I consider to be so unnecessary. Moffit's translation says on the last part of this verse, "Well, I acknowledge no other mode of worship." And Good-speed's translation says at this place, "I for my part recognize no other practice in worship than this." These two translations correspond well with the way I interpret verse 16 in my King James Bible. It is spelled out in black and white in the 15th verse that long hair is the covering for her head and according to verse 10 (margin) it is a sign that she is under the power of her husband. This is all plainly taught. Therefore, if a man is contentious against this he would be contending for short hair and the taking away of the God-given sign of her subjection to her husband and we recognize no such custom in the Church of God. The standard held in the New Testament Church of God for all time, then and now, is long hair and submission to their husbands for all godly women.

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