C A • G A • F A • S AGod’s Love is for EVERYONE

September, 2001

Vol. 21, No. 5

Published by Good News Unlimited

Copyright © 2001

Editors

Ron Allen and Roy Gee

Associate Editor

Marion Fritz

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EDITORIAL . . .There is a line that runs through the human race. It is a line

that is entirely arbitrary since it is not imposed by anythingother than human imagination. Sometimes it is marked byfences and intimidating barriers, but mostly it is a psychologi-cal divide, and no less difficult to negotiate for all that.

It was at one of these divides that Jesus was met by a groupof ten lepers, one of whom was a Samaritan. Jews andSamaritans, under normal conditions, would not come closeenough to get each other’s dust on their clothes. To Jews,Samaritans were ethnically and religiously corrupted, and thatwas reason enough for them to be avoided. But here, the usualprejudices were suspended, for it was all too obvious that theuncleanness of leprosy, could just as easily settle on Jewishflesh as that of Samaritan. A disease had robbed one group ofits usual reason for avoiding another. A common misfortunehad fashioned a brotherhood of misery.

The ten confronted Jesus and launched a unanimous appealfor mercy (Luke 17:11-19). Rarely does it happen, that every-one will agree on anything. Yet calamity unites men andwomen as little else can do. Humility, and fellowship spring upwhen normal sources of security are gone.

Jesus met the appeal of the ten with mercy. They were allhealed, but the only one that returned to thank him was theSamaritan. This was the one who knew, before he was a leper,what it was like to be treated as one.

Jesus was liberal and indiscriminate in his healing, but it

was not as broadly appreciated.He sowed mercy wide, but it wasnarrowly received.

It has been suggested thatnine former lepers did not returnto give thanks, since, as soon asthey were healed, they did notwant to be with the Samaritan.The old divisions reassertedthemselves. They went to theirpriest and to their familiar tradi-tion. The Samaritan came toJesus and worshipped him.Through this incident, Jesus wasbringing into being a people; a multiracial, multiculturalchurch. He was establishing a new moral focus; a new holymount; a new center of worship, with himself; the new temple,and the new law.

The Samaritan could not now imagine a life not builtaround the incredible thing that had been done for him.Gratitude flowed through him. The best kind of religion is onein which devotees are gripped with an abiding sense of theirgood fortune. Christ makes people feel this way, and hebecomes the soul and substance of their life. They know theyhave been dealt a great boon. And since they live thankfully;they live in fellowship.

Ron Allen

Rarely does it happen, that everyone will agree onanything. Yet calamity unites men and women as

little else can do. Humility, and fellowship spring upwhen normal sources of security are gone.

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A Gentile authorAs far as we know, Luke is the only non-Jewish author in the New Testament. Evidence from the book of Acts (also writtenby Luke) indicates that he was a companion of Paul for someof his missionary journeying, and was with him on his trip toRome and final imprisonment there.

Paul usually comes to mind when we think of the mostsignificant New Testament writer. Yet in terms of volume, Lukemakes the greater contribution. Of 552 New Testament pages,149 come from Luke, and 121 from Paul.

A worldwide perspectiveEarly in church history the Gospel of Luke acquired areputation as “The most beautiful book in the world.” Notleast among the reasons for this, is Luke’s manifest emphasison the broadness of God’s interest in human beings.

The coming of Jesus is much more than a Jewish event forLuke. The other evangelists quote from Isaiah 40 to introduceJohn the Baptist. Based on that passage, he is the voice of onecrying in the wilderness, but Luke carries the quotation furtherto include the words: “All mankind will see God’s salvation”(Luke 3:6).

What the coming of Messiah means for different groups.Matthew and Mark tell something of John the Baptist’s work,but Luke expands his narrative to include a list of differentclasses of people who came to hear John preach. John gives ashort disquisition on what Jesus’ coming will mean to each oneof these classes (3 :7-14).

Different genealogy.Matthew’s genealogy traces Jesus back to Abraham to showthat he is the Jewish Messiah. Luke follows his parentage rightto Adam, so making him belong to humanity at large.

Matthew reports Jesus saying in the Sermon on the Mount,“Blessed are the poor in spirit.” In Luke’s version, Jesus says,“Blessed are the poor”(6:20). There are many who cannot evenget as far as feeling poor in spirit. ‘Poor’ is a term with a widerreach. So Luke’s version is even more accommodating.

Family ties versus relationship with God.A woman calls out to Jesus ( 11:27+28) “Blessed is the motherthat gave you birth and nursed you.” Jesus replies, “Blessed rather,are those who hear the word of God and obey it.” As with othersof her culture, the woman thought that blessedness could bedetermined by blood and kin. But that kind of blessedness islimited and exclusive. Jesus suggested a blessedness open to allcomers, regardless of family and breeding.

A man for all the people.Jesus is seen in contact with many more individuals ofdifferent kinds in Luke, than in the other Gospels. We meet abroad range of interesting types.

Mary and Martha; two sisters with differing interests andtemperaments; both loved by Jesus. The Samaritan who is a

hero in Jesus’ story, because he showed love to a woundedman. Samaritans, too, are part of God’s kingdom.

Only Luke has the story of Zacchaeus, the tax collector; oneof a despised class. There is room at God’s table even for taxcollectors.

Only Luke mentions the shepherds who were generallyregarded as sinners because their lifestyle prevented their strictobedience to the law. They were the first to report the birth ofMessiah. They, too, are in God’s circle.

Only Luke has the story of the ten lepers, one of whom wasa Samaritan, and he the only one to return and thank Jesus forhis healing. He came and worshipped Jesus. God accepts thegratitude and worship of foreigners.

Luke mentions thirteen women left out of the otheraccounts. Anna, the prophetess; the widow of Nain whose sonJesus raised; the woman crippled for eighteen years, and kepton the fringes of society by ignorance and prejudice.

Only Luke reports on the group of women who traveledwith Jesus and helped support him and his disciples.

Reversal of fortunesA trademark of Luke’s style is his portrayal of the gospel as areversal of values and fortunes. The theme is struck in thebeginning, in Mary’s song: “God has lifted up the humble,” shecries. “He has brought down rulers” (Luke 1:52+53). Elizabethand Zechariah are old and past childbearing, but they celebratetheir change in fortune in the birth of their son John.

In the story of the pharisee and the tax collector, it is not therespected pharisee, but the contemptible tax collector, thatgoes home justified (ch.18).

At the crucifixion, one of the thieves is promised a place inparadise. The funeral of the widow of Nain’s son is reversed,when Jesus raises him to life.

In the parable of the feast (ch.14) those who seek the mosthonored positions are demoted, while those who take thelowest place are promoted.

A Gospel of joy.Jesus’ revolution in the established order results in great joy.Throughout the narrative there are frequent pauses foroutbursts of glad emotion. Celebrations begin with John theBaptist’s parents who are delighted with their good fortune.John the Baptist, himself, leaps for joy in his mother’s womb,when Jesus’ mother comes to visit. The angels over Bethlehembring tidings of great joy for ALL the people. The shepherdscontinue in the same spirit.

On Jesus’ final entry into Jerusalem, the joy of the crowd isuncontainable. Only Luke mentions this. The very last versesof Luke’s story picture Jesus ascending to heaven, and thedisciples returning to Jerusalem with great joy.

The Holy SpiritLuke’s first two chapters have Jesus’ conception by the Spirit.At his baptism Jesus is endowed with the Spirit, but Luke addsthis extra note: Jesus returns to Galilee in the power of theSpirit. The story ends with Jesus’ promise to send the HolySpirit on his followers. In Acts (also written by Luke) thepromise of the Spirit is fulfilled at Pentecost. The Spirit comes with the gift of universally intelligible speech. Manycommentators have seen that this is a deliberate reference toBabel—in reverse. Whereas, then, people were divided andscattered according to different language groups, the comingof the Spirit of Christ means the beginning of humanity’sgrand reunion.

A Christ for EveryoneAn overview of Luke’s Gospel

by Ron Allen

Archibald Reston appears at the Pearly Gates. Saint Peter,sitting at a tall desk, looks through a large book. “I’m

sorry,” Peter says, “I can’t find your name.”“I only cried out to God toward the end of my life,”

Archibald confesses. “Your copy may not be updated yet.”“We download updates every ten minutes,” says Peter.

“The electricity outages in California have slowed things downin our records department, though. While waiting, let’s chat.Tell me about a really good deed you have done.”

Archibald’s brave deed“I was driving in town, once,” begins Archibald, “and saw adisturbance on the sidewalk ahead. When I got closer, it was agang of about 20 young thugs who had surrounded a haplessyoung woman. They were pushing her, taunting her. Someoneripped her blouse.

“I was furious. I grabbed a tire iron out of the trunk.Screaming, I waded into the punks, heading for the leader. Hewas six-foot-six, 280 pounds, covered in leather and tattoos. Along chain went from his nose to his right ear. I pulled hischain, and felt the flesh rip. He went down, yelping. I helpedhim down with the tire iron around his shoulders. I roundedon the rest of them.

“‘Leave this innocent woman alone!’ I shouted. ‘You’re abunch of sick, degenerate animals. Get out of here before Iteach you punks a lesson in pain!’”

“Wow!” says St. Peter. “I’m impressed. Such courage. Tellme, when did this happen?”

“About three minutes ago,” says Archibald.

Luke’s Gospel is inclusive“Don’t get involved,” is advice we have all heard. TheSamaritan in Jesus’ story ignored it—and in his honor hisexploit has been told over and over for two thousand years.

The story of The Good Samaritan is unique to Luke’sGospel. A look at the major characters in Luke 10:25-37(which contains the story of “The Good Samaritan,“) helps ussee the amazing inclusiveness of the Christian gospel.

1st: THAT THE EXPERT IN THELAW OF MOSES IS INCLUDED

IN THE GOSPEL CIRCLELuke 10:26 How do you understand them?

A popular portrayal of Jesus is of a man who accepts everyone.The poor, the outcasts and downtrodden, the homeless, theharlots, the lepers—Jesus accepts them all.

With one exception: the religious leaders. Jesus hates thereligious leaders because of their hypocrisy and apathy.

Jesus kind and courteousBut this is a false portrayal. Luke shows the kindness andcourtesy of Jesus to a religious leader—an expert in the Law ofMoses. This expert (called “lawyer” in other Bible versions) isthe first major character in Luke 10:25-37.

Our interpretation of the expert’s questions might be:“Look out for this guy. He’s a lawyer. His questions seemgenuine enough, but he could have mixed motives. He’s trying

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Sorry SamaritanThe story of “The Good Samaritan” is unique to Luke’s Gospel. Three major characters are involved in

the events surrounding the telling of the story (Luke 10:25-37). These three help us better appreciate theinclusiveness of the gospel, and how Jesus has compassion for outsiders and the socially unacceptable.

An expert in the Law of Moses stood up and asked Jesus a question to see what he would say. “Teacher,” he asked,“what must I do to have eternal life?”

Jesus answered, “What is written in the Scriptures? How do you understand them?”The man replied, “The Scriptures say, ‘Love the Lord your God with all your heart, soul, strength, and mind.’ They

also say, ‘Love your neighbors as much as you love yourself.’”Jesus said, “You have given the right answer. If you do this, you will have eternal life.”But the man wanted to show that he knew what he was talking about. So he asked Jesus, “Who are my neighbors?”Jesus replied:As a man was going down from Jerusalem to Jericho, robbers attacked him and grabbed everything he had. They

beat him up and ran off, leaving him half dead.A priest happened to be going down the same road. But when he saw the man, he walked by on the other side. Later

a temple helper came to the same place. But when he saw the man who had been beaten up, he also went by on theother side.

A man from Samaria then came traveling along that road. When he saw the man, he felt sorry for him and went overto him. He treated his wounds with olive oil and wine and bandaged them. Then he put him on his own donkey andtook him to an inn, where he took care of him. The next morning he gave the innkeeper two silver coins and said,“Please take care of the man. If you spend more than this on him, I will pay you when I return.”

Then Jesus asked, “Which one of these three people was a real neighbor to the man who was beaten up by robbers?”The teacher answered, “The one who showed pity.”Jesus said, “Go and do the same!” (Luke 10:25-37 CEV)

ByRoy Gee

to make himself look good. He may be trying to trick Jesus.”Yet Jesus treats him as a “true seeker.”Jesus could simply have answered the expert’s question.

Instead, he defers to the man’s professionalism and asks himhow he understands Scripture.

Jesus then agrees with the expert’s interpretation: the wayto eternal life is in loving God and loving our neighbor.

Limits of religionHowever, Jesus turns the direction of the conversation bytelling a story that reveals the limits of this man’s religion.

First, “The Good Samaritan” story points out that it wasthe expert’s religious peers who failed to keep God’s law. It wasa priest and a temple helper who passed by the broken man inneed.

Our religious performance always falls short of God’s holyand compassionate standards.

Second, they passed by the victim (and broke God’s law oflove) because they were seeking to obey God’s laws abouttemple cleanliness.

The victim might have been dead. Had they touched acorpse, they would be unclean and ineligible to do their workin the temple.

Our best religious rules and structures invariably oppresssome one or some group.

Grace’s busy dayGrace Crews works for a U.S. senator in Washington, D.C.One of her responsibilities is to show visitors around.

She returned to the office from a busy morning tour. Itwas lunchtime, and she told the other office workers she wasgoing to eat.

“Make it quick,” she was told. “The senator called. There’san unscheduled group arriving any minute. You’ll have tosqueeze it in before your other groups.”

Grace dashed upstairs to the cafeteria. She felt rushed andfrazzled as she grabbed some food for her tray.

The mystery ladyAs she sat down at a vacant table, Grace glanced up and sawsomeone staring at her from across the room. She looked away.

“I don’t have time to be sociable,“ she thought. “Who isthat?” Was it someone from the morning tour? Someone whohad come into the office? Grace could not think of a name.

Grace stole a glance. The woman was looking at Graceagain. Their eyes met.

Grace busied herself eating. She looked a third time. Thistime she smiled and waved. The woman smiled and waved.Grace stood up quickly and left.

Suddenly, it came to her who the woman was. It wasGrace Crews!

The cafeteria had mirrored walls. Grace had been lookingat her own reflection.

She was so busy and frazzled, she didn’t recognize herself.That’s too busy.

We are included because of Christ’s compassionSometimes we are get so busy doing the right thing, that welose contact with reality.

We can become so busy with our religion that we losesight of our basic human responsibilities. We fail to recognizethe needs of people around us.

Jesus included the expert in the Law of Moses in his circleof love and respect. But “The Good Samaritan” story reminded

the expert that his inclusion was not because of his religiousperformance. He was included because God cared about him.

Jesus is the true ‘Good Samaritan.’ Luke tells us that it isbecause of Christ’s compassionate person and work that we areincluded.

2nd:THE SAMARITAN ISINCLUDED IN THE

GOSPEL CIRCLELuke 10:33 A man from Samaria . . .

felt sorry for him

The second major character in Luke 10:25-37 is the Samaritan.In the eyes of the religious leaders that Jesus was

addressing, Samaritans were not just non-Israelites—they wereheretics.

Jews and Samaritans shared many religious ideas. Butpeople who share some of our religion, but have twisted it allup—they are heretics.

People who are unlike us and outsiders, we are suspiciousof; but we reserve special hatred for heretics.

Hero of the storyJesus not only breaks convention by including a Samaritan inhis story—he makes the Samaritan the hero of the story.

The Samaritan is the only one in the story who keepsGod’s law. The professional religionists in the story observe therules and regulations of the temple. But they shatter God’s lawof care and compassion for fellow human beings.

Be neighborlyWorse, yet, Jesus makes the Samaritan an example ofneighborliness.

The expert wanted a list from Jesus. “Who are myneighbors? Give me up a list. I want to know who’s on andwho’s off.”

But Jesus wouldn’t give him a list. Instead, Jesus tells himto be neighborly. Just as the hated Samaritan was neighborly.

Michael Tait encounters racial hatredMichael Tait is a member of the Christian music group, dcTalk.

Recently, he went to the Smoky Mountains to rock climb.He and his friends pulled into a little country store in a smalltown near Knoxville, Tennessee.

Michael went in for snacks. Three white men were sittingin the store. They looked hard at Michael, who is African-American. Michael had never seen such looks before. One ofthem said, “You don’t belong around here—boy.”

Michael couldn’t believe the man was talking to him. Theman said, “Stick around here after dark and we’ll hang you.”

Michael was stunned. He thought, “We send spacecraft toMars, and there are still people living in blind racialignorance?” He had never encountered such hateful bigotry. Itmade him feel isolated, fearful, less than human.

Anyone in need is our neighborWhat amazed Michael was his restraint. “I didn’t lash out,” hesaid. “I knew Jesus would not want me to. I calmly explainedto the man that such racism is a thing of the past. I surprisedmyself with my own restraint.”

Sadly, racism is alive and well in the human heart. It is aneasy virus to catch.

But Jesus insisted in his story that we must learn to accept

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that anyone in need is our neighbor. Just as the Samaritanministered to a man who socially despised him, so must weminister to those who need us.

3rd: JESUS ALONE MAKESPOSSIBLE OUR INCLUSION IN

THE GOSPEL CIRCLELuke 10:36 Which one . . . was a real neighbor?

The third major character in Luke 10:25-37 is Jesus.Just before this episode, Luke tells a story about Jesus

traveling to Jerusalem (Luke 9:51-56).

Jesus treated poorly by Samaritan villageJesus arrives at a Samaritan village. The villagers refuse towelcome him. That is because they know he is on his way toJerusalem, the very heart of Judaism—and Samaritans do notrespect Jews.

In those times, and in that region of the world, hospitality totravelers was a major social obligation. To refuse Jesus and hisfollowers food and rest on a journey was a major social crime.

The disciples are so angry, they cry, “Lord, do you want usto call down fire from heaven to destroy these people?” (Luke 9:54). Jesus then corrects their attitude.

Now, a little while later, in his story to the expert in the Lawof Moses, Jesus makes a Samaritan a hero! Treated rudely bySamaritans, Jesus uses a Samaritan as a model of compassion.

That says a great deal about Jesus.

Jesus is the Good SamaritanThis touching story of the Good Samaritan leaves us in a difficultplace: Who can love like this and thereby earn eternal life? Whocan love God with all their being, and their neighbor asthemselves?

We cannot earn eternal life. Here is how we receive it:The people told Jesus, “We were right to say that you

are a Samaritan and that you have a demon in you!” (John 8:48).

Jesus, the despised and rejected, came and rescued us. He isthe true Good Samaritan.

Jesus has rescued us allOur fallen human hearts hate the teaching that it is “Jesus alone,”or “Grace alone,” that brings us eternal reward. We want tojustify ourselves, and make a contribution to our final acquittalin the Judgment.

But the Samaritan story tells it the way it is: Jesus has doneit all. We were lying dead on the side of the road and he pickedus up and took us to a safe place.

And he included all people in his compassion.

Tuesdays with MorrieMitch Albom is a Detroit sportswriter.

He learned that his favorite college professor was dying ofLou Gehrig’s disease. Though he hadn’t seen “Prof” for 20 years,he renewed their friendship through weekly visits. Mitch wrote abook describing their meetings. He wrote about Professor MorrieSchwartz’s wit and insights.

The book was the best-selling Tuesdays with Morrie.

Suffering brings sympathyMitch asked Professor Morrie why he bothered to follow the TVnews. “You won’t be around to see how things work out.”Professor Morrie replied:

It’s hard to explain, Mitch. Now that I’m suffering I feelcloser to people who suffer than I ever did before.

The other night on TV I saw people in Bosnia runningacross the street, getting fired on, killed—innocent victims.I just started to cry.

I feel their anguish as if it were my own.I don’t know any of these people. But–how can I put

this?–I’m almost drawn to them.

Jesus is inclusiveJesus has suffered on our behalf. He was despised and rejected,as any Samaritan would have been by the religious leaders Jesusspoke with.

Jesus suffered that rejection that we might be welcomed andaccepted by God.

We were broken and dying along the roadside. Jesus pickedus up and dressed our wounds. He took us to an inn. He paidfor our care.

The Gospel of Luke is an inclusive Gospel. All can beministered to by Jesus. But Luke’s emphasis is only madepossible by Jesus.

It is Jesus who is inclusive.

Inclusive means all who want inThe Bible does not suggest that all will be saved and will enjoyjoyful communion with God throughout eternity.

Rather, the Bible strongly suggests that, sadly, somestubborn rebels will hold out against God’s kindness. They endup cut off from the Source of life and happiness.

But the life, death, and resurrection of Jesus make it clearthat whoever wants eternal life can have it. It is freely available.Jesus has made it available.

You are included.

You’ve got to help meHaddon Robinson works at Christianity Today.

He remembers driving home from Sunday School andchurch when his son, Tory, was small.

“What did you learn this morning?” Haddon asked. Tory said, “We heard a great story about a Good Sam . . .

Sam . . . Sam . . .”“Samaritan,” coached Haddon.“Yes,” said Tory. He then went on to give a blow-by-blow

description of what the robbers had done to the traveler. “Theyhit him, and beat him up, they threw him down, and kicked him. . . .”

“Yes, yes,” said father, “but what spiritual lesson did youlearn from the story?”

This took To ry by surprise. He thought for a moment. “Thes t o ry teaches that whenever I’m in trouble, you’ve got to help me.”

Jesus has to help usThank God that though we are bleeding and dying on the side ofthe road, we are in a position to cry, “Jesus, you’ve got to help me!”

Jesus has to help us because we cannot help ourselves. OnlyJesus has truly loved the Lord our God with all his heart, soul,strength, and mind. Only Jesus has loved his neighbors as muchas they love themselves.

By faith, that holy love is credited to us. We receive the HolySpirit. We aspire to:

Love the Lord our God, with all our heart, soul, strength,and mind. And love our neighbors as much as we love ourselves.

(See Luke 10:27 CEV)

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Then Jesus said to his host, “When you give aluncheon or a dinner, do not invite your friends,

your brothers or relatives, or your rich neighbors;if you do, they may invite you back, and so youwill be repaid. But when you give a banquet,

invite the poor, the crippled, the lame, the blind.And you will be blessed. Although they cannot

repay you, you will be repaid at the resurrectionof the righteous.”

(Luke 14:12-14)

The world’s biggest party.Howard Hughes wanted to stage the biggest party the world hadever seen. He commissioned his Man, BobMaheu, to organize it. “Let me see theguest list,” he told him. “ It will haveto have the right people on it. Theyneed to be important. They need to beof equal merit. They need to be loyalto me.” So Bob Maheu made a guestlist.

“There’s too few of my friends on it,”said Hughes. So Maheu found morefriends. “We have to think verycarefully about inviting friends,”Hughes remarked. “Some of them maybe too disappointed when I don’tappear personally at the party. No, Ithink we better not invite any friends.”

A revised list was made and onceagain Mr. Hughes reviewed it. “Bob, Isee that you have no media peoplehere. Start again and this time invite allout-of-towners, and airline execu-tives.” Once more the list was refined;then it was refined again. By this timeMaheu was tearing his hair out.

Three days before the world’s biggestparty, Howard Hughes sent a note to Bob Maheu with threenames on it! At last, just three people, whom Howard Hugheswould risk inviting to his party.

Reaching beyond the comfort zone.Jesus teaches us to do things for people who lie outside ourcircle of comfort and reciprocity. He does not forbid normalassociation with family and friends. That is not his point. Thepoint is: that outside of our familiar associations there are broadstretches of humanity that we care little for. Some people arerude; some are unattractive; some are unkind; and some are

unclean. To put it bluntly, they ‘do nothing for us.’ There are many who are not our enemies, but who have no

way of contributing anything to us. If we are hospitable to themin any way, or if we serve them somehow, it will just be a blankdepletion of our resources. They have no capacity to giveanything back.

All this is so, but Jesus plows ahead. “Invite them! Invitethem! Invite them for the very reason that they cannot repayyou.” With this challenge, Jesus bids us join him in a level ofmaturity that is way above what is normally admired in humanlife. He is calling us to join him in loving the way God loves; inserving the way God serves.

The best of normal human relationships are selective,arbitrary, and limited in scope. We have all learned to treat acertain number of persons well, in order to reap the benefits thatwe need and crave from them. God is indiscriminate inbestowing his gifts. He takes unabashed delight in distributinghis largesse to those who cannot repay.

Practicing kindness and generosity onthose who cannot reward us takes usup into an exalted atmosphereinhabited by few. Those who begin tobreathe it are those who enrich society.The most memorable and dearly lovedindividuals of history, are those whogave themselves without regard topersonal benefit: Mother Theresa.Florence Nightingale, AbrahamLincoln, Nelson Mandela. These werepeople who were in the world to givesomething to it; not just receive.

The golden rule.The idea of “I’ll treat you all right ifyou treat me all right” has hung heavilyon human life for a long time. To lookfor opportunities to bless others whocannot give anything in return, is topractice the golden rule. The goldenrule presents to us a staggering,exacting standard of goodness. Who is

sufficient for it? Yet each of us has beenborne along in life, to our present situation, by people whopracticed it to some degree. Our parents did things for us thathad nothing whatever to do with fair exchange. We enjoy free-doms now, which others paid for with their blood. We can neverresolve our indebtedness to them. And God himself had coveredus with mercies. He has not ‘dealt with us according to our sins.’We have been loved, cherished, and marked for heaven by God’s excessive investment in us. A table has been spread before us. This is a universe which is governed by a robustbenevolence. God’s good measure; pressed down, shakentogether, and running over.

God’s Love Is for EveryoneThemes from Luke’s Gospel

HOW TO HAVE A BANQUETBy Ron Allen

Practicingkindness andgenerosity on

those who cannotreward us takes usup into an exalted

atmosphereinhabited by few.

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Silly Sheepby Roy Gee

Jesus told a story about a lost sheep—and the joy at its being found(Luke 15:1-7).A study of the sheep inthe story helps us understand that thegospel is cause for celebration, notgrumbling.

Bill is a lifelong public defender with 20 years of thanklessexperience. Bill is now assigned to defend only those accused

of the most serious criminal acts.One of his clients, Bugsy (a “confirmed

recidivist”), was charged with a violent,senseless murder.

During their first meeting,Bugsy kept asking Bill, “Do youthink I did the murder? Doyou think I’m guilty?”

Bill avoided answer-ing as long as he could.Then he said, “Look,it doesn’t matterwhether I believeyou are guilty orinnocent. I am thepublic defender. Myjob is to defend you.My job is to get youthe best deal possible.Either you get off, or Iget you the shortestpossible sentence.”

Bugsy was astonished.“You mean you’d defend meeven if you thought I did themurder?” he asked.

“Yes, I would,” answered Bill.“Wow!,” said Bugsy, “I could never do that.”A hardened criminal would not do what the public defender

is expected to do.

Good Shepherd finds usJesus did for us what we would not and could not do forourselves.

We are silly, lost sheep. Jesus had to be our Good Shepherdand come find us.

The story of One Sheep is unique to Luke’s Gospel. The sheepin story (Luke 15:1-7) teaches us the amazing inclusiveness ofthe gospel.

1st:THE LOST SHEEP IS SILLYLuke 15:4 and one of them gets lost

A TV documentary showed how sheep are slaughtered.Hundreds of nervous sheep huddle in pens outside the

packing house, or slaughter house. They seem to sense that theyare in great danger.

A gate is opened to a wooden ramp that leads up to a door onthe right. The sheep handlers put a “Judas goat” into the pen.

The work of the Judas goat is to lead the sheep toslaughter.

Confidently, the goat heads for the ramp. Itstops and looks back at the sheep. It reachesthe ramp. It climbs a few steps up the ramp,stops and looks again. The sheep areintrigued. They look at one another, then a few

begin to follow the goat up the ramp. Soon theyare all pushing up the ramp.

At the top of the ramp, the Judas goat quicklygoes through a door on the left that is

immediately closed. The sheep are forced to go through the door on the right—to their deaths.

We are lost in AdamThe amazing thing about the story Jesus tells is that the 99

sheep do not follow the silly sheep that wanders offand gets lost.

That’s because sheep often followother sheep. And sheep often

wander off and get lost. We, too, are like a silly

sheep that is lost.We are lost from God

because we are all inAdam. Our firstparent–and humanity’sfirst representative–failed in Eden.Because he failed, weall failed in him.

We are found inSecond Adam

We are found in theSecond Adam, Jesus. As

the new Representative ofthe human race, Jesus has

succeeded in his perfect life ofobedience and service. His success

is counted to us.Nevertheless, although the big issue has

been settled by the two Adams, each of us has ourown personal stubbornness and stupidity.

“There is a way that seems right to a man, but in the endit leads to death.” (Proverbs 16:25 NIV)

Only when we admit that we can be as silly as the silliestsheep, will we see that there is no fellow human who is ourultimate guru, or authority. We admire and respect our fellowhumans, but when we are all lost, no other one can “find” us. Wedare not even make ourselves our own guru.

Only Jesus, our Lord and Master, is the Good Shepherd whofinds us.

Lincoln orders a letter writtenPresident Lincoln summoned, to the White House, a surgeon inthe Army of the Cumberland (Ohio).

The major assumed he was to receive presidentialcommendation for work well done.

During the conversation, President Lincoln asked the major“How is your dear widowed mother?”

“She is doing fine, Mr. President!” the major answered smart l y.

Tax collectors and sinners were allcrowding around to listen to Jesus. So the Pharisees

and the teachers of the Law of Moses started grumbling, “This man is friendly with sinners. He even eats with them.”

Then Jesus told them this story:

If any of you has a hundred sheep, and one of them gets lost, what will you do? Won’t you leave the ninety-nine in the field and go look for the lostsheep until you find it? And when you find it, you will be so glad that youwill put it on your shoulder 6and carry it home. Then you will call in yourfriends and neighbors and say, “Let’s celebrate! I’ve found my lost sheep.”

Jesus said, “In the same way there is more happiness in heavenbecause of one sinner who turns to God than over ninety-nine

good people who don’t need to.” (Luke 15:1-7 CEV)

9

“How would you know?” asked Lincoln. “You have notwritten to her. But she has written to me. She thinks you aredead. She has asked me to make a special effort to have yourbody returned to your home in Ohio.”

The commander-in-chief picked up a pen and placed it inthe young surgeon’s hand.

“I order you to sit at that desk over there, and write a letterto your mother. Assure her that you are alive and well. Thenmaybe she will stop writing to me.”

Dependent on God’s mercyShakespeare wrote:

“Blow, blow, thou winter wind,Thou art not so unkindas man’s ingratitude.”

We are silly and ungrateful, and too often thoughtless. Weforget the blessings of God. We forget that God is good andkind.

We wander off. We think we can go our own way. We thinkwe know what is best for us. We forget God’s provision in thegospel.

It is all so easy for us. The work of a moment. We turnaround, and we don’t know where we are.

How frail and sheep-like we are. How dependent we areupon God’s grace and mercy.

2nd:THE LOST SHEEP ISVALUABLE

Luke 15:4 go look for the lost sheep

I have been shaving for many years. You would think that by now I would be expert enough to

control the shaving cream. But I still get it in my ears.So I take a Q-Tip to my ears, to clean them. Carefully.

(I have read all the warnings about Q-Tips and ears.) When finished, I dispose of the Q-Tip. At the end of the week, when Bennie and I take the garbage

can to the end of the driveway, I don’t open up all the trashbags looking for discarded Q-Tips. (I have done that lookingfor my keys, but that’s another story.)

That’s because discarded Q-Tips are not valuable. Onlysomething valuable can be lost. Q-Tips in the trash are notlost. They are disposable—not valuable.

The lost are valuableThe pharisees and the teachers of the Law of Mosescomplained that Jesus was friendly with sinners.

To us, too, “the lost” are outsiders. But to God, “the lost” arevaluable.

On every hand, we have religions that will help us findGod, or ourselves.

Only in the gospel do we find God looking for us. We arecounted by God as valuable. Our value is in the Shepherd’shazarding all (himself and the 99) to find us.

Yo-Yo Ma’s celloAfter an exhilarating performance at Carnegie Hall, cellist Yo-Yo Ma went home, slept, and awoke the next day, stillexhausted.

He called a cab. He had a performance that night on theother side of Manhattan, in Brooklyn.

He gave the hotel address to the cabbie, and put his cello in

the trunk. Yo-Yo Ma’s cello was handcrafted in Vienna in 1733and valued at $2.5 million.

At his destination, Yo-Yo Ma paid the driver. The cabdisappeared around the corner. Then Yo-Yo Ma rememberedhis cello.

He began a desperate search for his instrument. Fortunately,he had a receipt from the cab ride with the cabbie’s ID number.Phone calls were made.

Just before performance time, the cab was located in agarage in Queens. The priceless cello was still in the trunk.The Brooklyn concert went on as planned.

Yo-Yo Ma’s smile could not be contained as he told the storyto reporters.

You are valuableThe cello is valuable, so it was searched for. The sheep isvaluable, so it was searched for.

You are valuable, so you were searched for. Jesus soughtand found you.

3rd:THE LOST SHEEP ISFOUND–AMID JOY

Luke 15:6 “Let’s celebrate! I’ve found my lost sheep.”

There is no repentance in the story of the lost sheep. Thesheep does not know enough to be remorseful for its willfulsilliness in getting lost.

Repentance is mentioned only in the moral to the story.Jesus uses it to nudge and tease the religious leaders who “needno repentance.”

Jesus suffered to find usSaint Patrick was old when he baptized King Ængus in themiddle of the fifth century. During the service, Patrick leanedon his sharp-pointed staff, or crozier. He didn’t know it, but hestabbed the king in the foot.

After the baptism, Patrick looked down and saw the blood.He realized what he had done and begged forgiveness. “Yourmajesty, why did you suffer in silence?”

The king replied, “I thought it was part of the ritual.”The painful part required for our finding was done and

suffered by Jesus. Jesus did what was necessary for our finding.

Joy at finding lost sheepAlthough the story of the lost sheep is unique to Luke, it istold elsewhere in different form (Matthew 18:12-14).

For Matthew, the story is about God’s love, and how we areto value people.

In Luke, the story is about the lost sheep, the braveShepherd, and the celebration on earth and in heaven over thefinding of the lost sheep.

Joy is not a requirement for being found.It is a fruit of being found, however. The fruit of the gospel

is not grumbling, but joy.

Silent celebrationAt noontime on the plaza at the University of California,Berkeley, there are usually at least a dozen speakers for variouscauses, trying to outshout one another.

One day a lone figure sat down defiantly in the middle ofthe student crowd. He held up a sign that declared, “SilentProtest.”

10

Someone tapped him on the shoulder. “What are youprotesting?”

The defiant figure held up another sign that declared,“Noise.”

At a mall, a security guard informed a Salvation Army officerthat she could no longer ring her Christmas silver bell. Themall had passed a noise abatement ordinance that stoppedmerchants from piping Christmas music onto the publicconcourse, and the ringing of bells for contributions.

The officer was back next day. She did more business thanusual. She waved one sign in the air, then another. The signssaid, “Ding!” and “Dong!”

No one can stifle the bells of celebration in a believer’s heart.Rejoice! You are found!

Who’s trying?Christian historian Martin Marty says he has attended manychurches, where he has heard various preachers say:

“Don’t try to impress God with your works.”“Don’t attempt to please God with your merits.”“Don’t try to keep the rules and regulations and thus win

your way to heaven.”Martin Marty looks around at nearly slumbering collections

of utterly casual Christians and wonders, “Who’s trying?”

Good deeds for GodIt would be nice if we had a few more good deeds to bring toGod.

Not to win God’s approval; we have that already in Christ.But to please God.Here are some good deeds: A little gratitude for what the

Good Shepherd has done. A little joy because of the gospel.The Good Shepherd declares about you:

“Let’s celebrate!I’ve found

my lost sheep.”(Luke 10:27 CEV)

THE APPROACHABLENESSOF JESUS

By Charles Haddon Spurgeon

“Then drew near unto him all the publicans and sinnersfor to hear him”(Luke 15:1).

The most depraved and despised classes of society formedan inner ring of hearers around our Lord. I gather from thisthat he was a most approachable person, that he was not ofrepulsive manners, but that he courted human confidence, andwas willing that men should commune with him.

Eastern monarchs affected great seclusion, and were wont tosurround themselves with impassable barriers of state. It wasvery difficult for even their most loyal subjects to approachthem. You remember the case of Esther, who, though themonarch was her husband, yet went with her life in her handwhen she ventured to present herself before the kingAhasuerus. For there was a commandment that none shouldcome unto the king except they were called, at the peril of theirlives. It is not so with the King of kings. His court is far moresplendid; his person far more worshipful; but you may drawnear to him at all times without let or hindrance. He hath setno men at arms round his palace gate. The door of his house ofmercy is set wide open. Over the lintel of his palace gate iswritten; “For every one that asketh receiveth; and he thatseeketh findeth; and to him that knocketh it shall be opened.”

Even in our own days great men are not readily accessible.There are so many back stairs to be climbed before you reachthe official who might have helped you. . . . The good men maybe affable enough themselves, but they remind us of the oldRussian fable of the hospitable householder in a village, whowas willing enough to help all the poor who came to his door,but he kept so many big dogs loose in his yard that nobodywas able to get up to the threshold. . . . It is not so with ourMaster. Though he is greater than the greatest, and higher thanthe highest, he has been pleased to put out of the way every-thing that might keep the sinner from entering the halls of hisgracious entertainment. From his lips we hear no threateningagainst intrusion, but hundreds of invitations to the nearestand dearest intimacy. Jesus is to be approached, not now andthen, but at all times, and not by some favored few, but by allin whose hearts his Holy Spirit has enkindled the desire toenter into his secret presence.

The philosophical teachers of our Lord’s day affected verygreat seclusion. They considered their teachings to be soprofound and eclectic that they were not to be uttered in thehearing of the common multitude. . . . Like Simon Stylites,they stood upon a lofty pillar of their fancied self-conceit, anddropped down now and then a stray thought upon the vulgarherd beneath, but they did not condescend to talk familiarlywith them. . .

. . . One of the greatest philosophers wrote over his door,“Let no one ignorant of geometry enter here.” But our Lord,compared with whom all the wise men are but fools, who is, infact, the wisdom of God, never drove away a sinner because ofhis ignorance, never refused a seeker because he was not yetinitiated, and had not taken the previous steps in the ladder oflearning. . . . His lips dropped pearls, but he was never more athome than when speaking to the common people, and teach-ing them concerning the kingdom of God.

A TEACHING,PREACHING RESOURCE

Good News Unlimited is a teaching ministry, seeking to emphasize the work of Jesus Christ in death and resurrection,

as the supreme Christian revelation.The principle means of expression for this

ministry is the Good News Unlimited magazineas well as Bible schools and seminars with their

corollary tape ministries.In addition to regular Bible schools at GNUin Auburn California, GNU pastors travel to

other preaching appointments as requested.Pastors Ron Allen and Roy Gee have

blessed many with their grace-centered messages. Call 530-823-9690 and

arrange a GNU preacher for your group or seminar.

11

There was a rich man who was dressed in purpleand fine linen and lived in luxury every day. At

his gate was laid a beggar named Lazarus,covered with sores and longing to eat what fellfrom the rich man’s table. Even the dogs came

and licked his sores. (Luke 16:19-21)

The values of God.The story of the rich man and Lazarus, recorded only by Luke,teaches that what is “highly valued among men is detestable inGod’s sight” (Luke 16:15).

The rich man is not a bad man. Indeed, his very wealth(according to the contemporary mind) is evidence of God’sblessing. He is a respected man whom God would surely liketo honor.

But God does not honor him. Instead of finding his way atlast, to ‘Abraham’s bosom,’ he ends up in a different section ofSheol; his place taken by Lazarus.

Lazarus was one of those nuisance persons, who havenothing to contribute. They produce nothing; they givenothing. All they do is ask for help. Lazarus spent his useless life lying at the rich man’s gate, and he, of all people was taken to paradise. What men value highly, God esteems not!

A reversal of fortunes.The reversal in fortune could not have been more pronouncedfor either of the characters in this parable. In life, the rich manhad received only good things, and Lazarus had received onlybad. In life, Lazarus begged from the rich man, while in deaththe rich man begs from Lazarus.

The final outcome of the rich man’s life was not what wasexpected because he had refused to use his plenty, to help onewho had not enough. He was in a position to do good tosomeone quite near by, but he chose to use his privilege tofoster his own comfort.

The peril of riches.Wealth ( either material, or in the form of some otherprivilege) is not the incredibly good fortune that many thinkit is. Privilege is something that has to be mastered. Theprivileged must learn to live with those in want, in a way thatis redemptive for both parties.

People are not equal in intellect, ability, or opportunity.Many reading this parable, think it has no relevance to thembecause they are not rich. But everyone is in a relationship ofprivilege to someone else. There is always someone whom Imight bless, if only I shared some of what I have to spare, withthem. No matter how bereft I think I am, there is a Lazarus atmy gate.

Will the one who has more than he needs share with the

one who has too little? On this question the destiny of menand women turns. Am I willing to love? Am I willing to love asGod loves?

Not the survival of the fittest.“We that are strong, ought to bear the failings of the weak, and not please ourselves” (Romans 15:1). This is the love ofGod (revealed in Christ) applied to life. In Jesus’ story of therich man and Lazarus, he drives home the idea that those who will not live by this principle; who will not permitthemselves to be governed by it, will find that they have made hell for themselves. ‘Hell is other people,’ is a saying oft repeated. The truth is, hell is –no other people. Hell iscreated by the exclusion of others. Tennessee Williams said:“When you cannot put yourself aside, and feel deeply for another person—that is the most acute form of humanmisery.”

This ethic runs counter to ‘survival of the fittest.’ Neitzche wanted survival of the fittest to be ruthlessly applied. He saw that Jesus stood in the way with his notion of the strong using their advantages to help the weak.Neitzche saw Christianity as “The one great curse. The great spiritual corruption.”

In nature, the fittest seem destined for survival, while theweak are sacrificed. But survival of the fittest is not a principlethat humankind can safely embrace. Progress depends oncooperation. Neil Armstrong’s ‘one small step’ is triumphantonly when it is seen as a giant step for mankind. When aFrench doctor grafts a dead man’s hand to another man’s arm,it is a wonderful event only when seen as good news for allamputees.

God’s love is for everyone.Luke’s chapter that includes the story of the rich man andLazarus, also has the parable of the shrewd manager, in whichJesus teaches us to “Use worldly wealth to make friends forourselves” (Luke 16:9). Nothing is more important than peopleand relationships between them. The rich man did not useworldly wealth to forge relationships. He used it to isolatehimself from everyone.

The name, Lazarus, results from a Greek attempt to translatethe Hebrew, EL_AZAR. It means, ‘God has helped.’ It iscommon for us to hear the folk wisdom: ‘God helps those whohelp themselves.’ It is not the gospel. In the gospel, God helpsthe helpless.If God gave his backing to the respected, the powerful, thestrong and the well-off, he would have made a religion for thefew, the elite. Many would be excluded.

Instead, we learn that God puts the entire range of hisloving resources at the disposal of the least; the lowest; theemptiest; the frailest; the most ignored; and dog-licked scrapsof human life. This alone is the ground of our good fortune,and the reason why we ought to live for others.

God’s Love Is for EveryoneThemes from Luke’s Gospel

Hell Is—No Other PeopleBy Ron Allen

12

Jesus did teach about the fires of hell.His teachings agree with the view of

the Old and New Testaments —that the fires of hell burn up anddestroy Satan and the wicked.

They do not preserve and causepain for eternity.

Does God have two faces?Imagine that you were immortal. Imagine that you could breakoff one atom at a time from this planet, and destroy it. Now fur-ther imagine that you waited a billion years between breaking offone atom and destroying it., and going on to the next.

It would take a long time–with a billion years betweenatoms–to destroy this whole planet. But when you are done, youthink to yourself, “Well, I might as well move on to the rest ofthe solar system.”

So you begin to break off one atom at a time (and destroy it)from Saturn, and Jupiter, and Mars. One billion years betweeneach atom.

And when the solar system is gone, you move out to theuniverse, with its millions of galaxies.

By the time you are through, eternity will just have begun—and the fires of an everburning hell are just heating up!

Is everburning hell conceivable?Can you imagine someone immersed in endless torment for tril-lions and trillions of years?

A trillion years for every wrong thought. A trillion years forevery wrong act.

And these are people who never asked to be born!And they say to themselves, “Well, it must be just and God

must be good.”Is such a thing really conceivable? Is it reasonable?

Jesus and hellJesus taught about hell:

“And if your eye causes you to sin, pluck it out. It isbetter for you to enter the kingdom of God with one eyethan to have two eyes and be thrown into hell, where ‘theirworm does not die, and the fire is not quenched.’” (Mark 9:47-48 NIV)

If that is all there is, I would be a believer in the traditional,everburning hell.

But these sayings are well-known to everyone who knowsthe Old Testament.

Jesus quotes IsaiahWhat was Jesus speaking about when he described bodies beingcast into terrible fire that no one could put out (“is not

quenched”)? What was he referring to when he spoke aboutworms doing a work of destruction?

Jesus was quoting from the prophet Isaiah:

“And they will go out and look upon the dead bodies ofthose who rebelled against me; their worm will not die,nor will their fire be quenched, and they will be loathsometo all mankind.” (Isaiah 66:24)

What do these words mean?Please notice that it is “dead bodies” that are being looked at.

Please also notice that fire that cannot be quenched issimply fire that no one can put out.

What is the purpose of fire in a garbage dump? Is it topreserve or to consume?

What is the purpose of the worm? To preserve or toconsume?

What is the purpose of smoke rising from a garbage dump?Do you say, “Aha, something is being consumed forever?” Or doyou say, “Something has already been consumed, and is goneforever?”

We have turned the words of Jesus on their head. Thesewords of Jesus are used to teach that there is an everburninghell. But Jesus is quoting Isaiah’s prophecy about the end of time,when the flames and the worms totally destroy the carcasses ofthe rebellious.

Jude and eternal fireJude has a comment on the fire. (Jude is the little book rightbefore Revelation, the last book of your Bible.)

In a similar way, Sodom and Gomorrah and thesurrounding towns gave themselves up to sexualimmorality and perversion. They serve as an example ofthose who suffer the punishment of eternal fire. (Jude 7)

What sort of fire does Jude describe? “Eternal fire.”Eternal fire is eternal in its results because Sodom and

Gomorrah are still not with us. Eternal fire is not eternal in its process. Jude says very clear-

ly that Sodom and Gomorrah were destroyed, not preserved.The cities were destroyed by eternal fire.

(“Eternal” in Jude 7 is the same Greek word translated“everlasting” in other parts of the New Testament.)

Peter agrees with JudePeter has a comment similar to Jude’s:

By turning the cities of Sodom and Gomorrah to asheshe condemned them to extinction and made them anexample of what is coming to the ungodly. (2 Peter 2:6NRSV)

Please notice that the total extinction of Sodom andGomorrah is an example of the destiny of the ungodly.

THE JOYOUS TRUTHABOUT HELL — 4THE JOYOUS TRUTHABOUT HELL — 4 By Desmond Ford

13

What more can God do?The ungodly are those who reject the love of God.

What will happen to those who reject this love? Theexample of what will happen to them is Sodom and Gomorrah,that were turned to ashes.

What more can God do than he has done in giving us Jesus,once, for all? In giving us Jesus, the Father gave us, free, eternallife, a perfect righteousness, forgiveness for the past, theindwelling of the Spirit, and the assurance that all things worktogether for good.

What more could God do?

The Old Testament agreesDo the two Testaments of Scripture—Old and New—agree?

The last chapter of the last book of the Old Testament says:

“Surely the day is coming; it will burn like a furnace.All the arrogant and every evildoer will be stubble, andthat day that is coming will set them on fire,” says the LordAlmighty. “Not a root or a branch will be left to them. Butfor you who revere my name, the sun of righteousness willrise with healing in its wings. And you will go out and leaplike calves released from the stall. Then you will trampledown the wicked; they will be ashes under the soles ofyour feet on the day when I do these things,” says the LordAlmighty. (Malachi 4:1-3 NIV)

Burned upJohn the Baptist spoke about chaff that would be burned up(Matthew 3:12). Jesus spoke about tares that would be burnedup (Matthew 13:30, 38, 49).

Jesus said:

“Produce fruit in keeping with repentance. And do notbegin to say to yourselves, ‘We have Abraham as ourfather.’ For I tell you that out of these stones God can raiseup children for Abraham. The ax is already at the root ofthe trees, and every tree that does not produce good fruitwill be cut down and thrown into the fire.” (Luke 3:8-9)

“Burned up” or being thrown into the fire, does not mean“preserved.” Scripture means what it says. “The wicked will beburned up, it will leave them neither root nor branch.” (Satan isthe root, wicked humans are the branches.)

Psalm 37’s many phrasesThe Old Testament uses fifty words or phrases to describe thedestruction of the ungodly. Many of them are in Psalms 37:

Do not fret because of the wicked; do not be envious ofwrongdoers, for they will soon fade like the grass, andwither like the green herb. (Psalm 37:1-2)

Yet a little while, and the wicked will be no more;though you look diligently for their place, they will not bethere. (v. 10)

But the wicked perish, and the enemies of the Lord arelike the glory of the pastures; they vanish—like smokethey vanish away. (v. 20)

For those blessed by the Lord shall inherit the land,but those cursed by him shall be cut off. (v. 22)

For the Lord loves justice; he will not forsake hisfaithful ones. The righteous shall be kept safe forever, butthe children of the wicked shall be cut off. (v. 28)

Again I passed by, and they were no more; though Isought them, they could not be found. (v. 36)

But transgressors shall be altogether destroyed; theposterity of the wicked shall be cut off. (v. 38)

How the Gospel Reveals That OurEternal Life Is Found in the Person

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Tape 4 The Greatest, Is Love (Allen)

This tape-set contains seven meditations on thesingular competence of Jesus Christ in achievinge t e rnal redemption for believers. Pastor Gee andPastor Allen have differing styles, and perspectives,yet each offers fresh and helpful insights on theuniqueness of Jesus for personal and communal faith.

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14

THE GREATCONTROVERSYTHEME AND THE GOSPEL

An article in Ministry magazineasserts that the Great Controversy

Theme is the key to understanding theBible and correctly interpreting the

plan of redemption. Can such a claimstand up to Scriptural scrutiny?

Rodney Nelson affirms that the gospelof God’s work in Christ is the center

and hub of the Bible.

Dr. Herbert Douglass, retired president of Weimar Institute,Weimar, CA, wrote an article, “The Great Controversy

Theme: What It Means to Adventists” in the December, 2000,Ministry magazine (pages 5-7).

Dr. Douglass develops the argument that the GreatControversy Theme (GCT) is the “seminal, governing principle” of Adventist theology and teaching. “For Seventh-day Adventists, the GCT is the core concept that brings coher-ence to all biblical subjects.” Adventist distinctives anduniqueness originate from this teaching.

Using the GCT as the “core truth” of SDA theology, Dr.Douglass seeks to demonstrate how “[SDAs] have been given .. . a perspective which provides a ‘theory of everything.’ Itintroduces us to the ‘mind of God.”

The hermeneutical principleAccording to the article, the GCT provides the matrix forunderstanding the “intent of biblical writers when they usedwords such as righteousness, salvation, gospel, etc.,” as well as “work[ing] our way through centuries of theologicalconfusion over the meaning of such realities as justification,sanctification, atonement, obedience, and works.

What the GCT provides is the hermeneutical principle forunderstanding all the diverse elements of biblical revelationand uniting them into a coherent whole.

“This ‘grand central thought’ provides unity, coherency,transcendence, and lasting relevance to all the pieces ofinformation found in all the books of the Bible.”

This clearly implies that “all the pieces of information foundin the books of the Bible” were not understood clearly prior toAdventism ‘receiving’ this theological key.

Without the GCT, all would remain divided oversuch subjects as the importance of the Old Testamentsanctuary service and the New Testament view of Christas our High Priest/Mediator; the meaning of faith andgrace; the place of obedience in relation to legalism; whyJesus came the first time; why He came the way He did;and when he will return. (page 6)

This is a big claim for Dr. Douglass to make. (It is also anindictment of historic Christianity.)

Certainly it provides reassurance for those who have thisGCT key that they are specially called to reveal this “last daymessage” to the world in a way no one else can.

The “Grand Central Thought”What is the central message of the GCT?

Dr. Douglass, quoting Ellen White’s book Education (pages125-126), identifies it as redemption in restoring the “humansoul [to] the image of God.”

What does this mean? Douglass explains it as “not just oneconcept among many” but as making “sense of all otherbiblical subjects or concepts.”

Without this “grand central thought,” Christianity has had a“limited gospel” for 2,000 years, which has resulted in afragmented Christian church.

Merely preaching forgiveness as the essence of the gospel is limited because it fails to point higher to mankind’s“‘restoration’ and ‘uplifting’ as the purpose of the grace of God, undoing everything that sin has damaged.”

Making a differenceThe GCT makes a difference in how one understands thewhole biblical message because it “focuses on the reason forthe controversy and how it will be resolved.”

What is the great controversy all about?It is over whether God’s plan of obedience to him and

his Son is better than Satan’s plan of “individual self-determination.”

The scope of the controversy encompasses the universe.It centers on Satan’s charges that God is “unfair, unforgiving,and arbitrary.”

Through the sacrifice of Christ on the cross, God “revealedHis character and trustworthiness . . . so that all inhabitantsthroughout the universe as well as on earth are able to makeup their minds as to who has been right or wrong in thecontroversy.”

Affected areasDr. Douglass lists 13 areas where the GCT illuminatesChristian understanding of theology, especially in ourunderstanding of salvation.

They range from the relationship of law and gospel, toimputed and imparted righteousness, faith and works, and toGod’s work and human work in the salvation process.

Dr. Douglass believes all Adventist doctrine is informed bythe GCT.

A gospel assessmentIs Dr. Douglass correct? Is the theme of the Bible the plan ofredemption whereby the image of God is restored to thehuman soul?

Do all SDA theologians agree?How to restore humanity to a right relationship with God is

certainly the pulsating heart of Scripture.

THE GREATCONTROVERSYTHEME AND THE GOSPELBy Rodney Nelson

15

However, the GCT asserts that the gospel is containedwithin a larger issue. The central thesis of the GCT is that Godis concerned with his reputation. Is he loving, fair, just—orarbitrary?

God on trialGod on trial is the thesis of the GCT.

Dr. Douglass asserts that the GCT is the truth that bindstogether all the disparate elements of the plan of redemption.

Yet, what is the GCT itself but an attempt to put uponScripture an understanding that Scripture does not support?

The results of the crossDr. Douglass fails to remind us that all the varied descriptionsof the gospel describe what was accomplished on the cross.They are not disparate components lacking an integratingtheme.

Justification, redemption, adoption, reconciliation, etc., aredescriptions of what resulted from what Jesus did on thecross, not mere components of a yet-to-be revealed theme.No one term or metaphor could comprehend or capture thework of God through the death and resurrection of Jesus.Paul’s proclamation of the gospel declares what God has donefor sinners, not what God has done for himself.

Mystery of ChristWhatever description Paul or other Bible writers use todescribe the gospel, all focus on one key fact: the gospel is thepower of God for the salvation of everyone who believes(Romans 1:16).

What does the gospel reveal?

For in the gospel a righteousness from God isrevealed, a righteousness that is by faith from first to last,just as it is written: “The righteous will live by faith.”(Romans 1:17 NIV)

Prior to this revealing, the gospel was a mystery. (CompareMatthew 13:11; Mark 4:11-12; Romans 16:25-26; !Corinthians 2:7; Ephesians 1:9-10; 3:2-6; 6:19; Colossians1:25-27; 2:2-3; 4:3.)

What is the mystery that has been revealed (notably toPaul)? The mystery of the gospel is Christ . (Called themystery of Christ, Colossians 2:2-3; 4:3.)

The gospel is not the GCTThe gospel is the overarching theme of the Bible.It is the gospel that the Old Covenant held in prospect, andwhich the New Covenant possesses in fulfillment.

The gospel is about the power of God for salvation that isdescribed by various terms in the New Testament epistles.The GCT is not the gospel, nor is the GCT the rationale for thegospel.

Paul was very clear what the central point of his preachingwas: Christ and him crucified (1 Corinthians 2:2, see 1:23).The reason for the cross is basic: the salvation of sinners, notthe vindication of God’s love. It was because of God’s love thatsalvation was offered (John 3:16).

That love was directed toward humanity’s salvation andbenefit, not toward God’s salvation and benefit.

Turns redemption on its headIn effect, the GCT turns the plan of redemption on its head.

The atonement is the center of Christian theology in reveal-ing the love of God.

As our substitute, Christ revealed the mystery of thegospel—that God himself would become a human and takeupon himself the sins of his creation.

There is no hint here of self-interest or self vindication.Rather, God is revealed as self-less and infinitely loving.

Dr. Douglass says that the GCT centers on the question ofwhether the universe will judge whether Satan or God is right,whether God’s will prevails or Satan’s “notion of individual self-determination.”

The GCT portrays God as out to protect his own integrity.The gospel declares that God set about to solve the problemcreated by humankind, not himself.

Hub of ScriptureYears ago, GNU printed a response by Dr. Smuts van Rooyen to a letter regarding the moral influence theory of theatonement.

Smuts wrote:

The Bible does teach a controversy concept but is thisthe hub of Scripture? Is the Bible basically about howGod saves himself or about how he saves people? Iwould venture to say that if it is the former then hischaracter should be questioned. What impressed me

One day, when the angels had gathered around theLord, and Satan was there with them, the Lord

asked, “Satan, where have you been?”Satan replied, “I have been going all over the earth.”Then the Lord asked, “What do you think of my servantJob? No one on earth is like him—he is a truly goodperson, who respects me and refuses to do evil.”“Why shouldn’t he respect you?” Satan remarked. “Youare like a wall protecting not only him, but his entirefamily and all his property. You make him successful inwhatever he does, and his flocks and herds are every-where. Try taking away everything he owns, and he willcurse you to your face.”The Lord replied, “All right, Satan, do what you wantwith anything that belongs to him, but don’t harm Job.”Then Satan left. (Job 1:6-12 CEV)

JOB AND GODThis passage in Job is often cited to prove a GreatControversy Theme.However, this incident does not focus on God’s justiceor character, but upon God’s protection of oneperson—Job.The controversy is about what Job would do if God’sprotection is lifted. What will Job do if Satan is allowedto have his way—short of killing Job?Will Job deny God and prove faithless because God nolonger protects him?The controversy centers on Job and his responses, noton God.The test proves that Satan fails, not Job. And certainlynot God.Similarly, when Jesus returns in his Father’s glory, hewill not return in triumphal vindication of the Father’scharacter. Rather, Jesus will return in triumphal victoryover his enemies who have attempted to destroy hispeople.

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about God is his magnificent disregard for himself insaving man. With the possible exception of Revelation, Ido not see a New Testament book that has as its centraltheme the vindication of God’s character. And vindica-tion most certainly was not the burden of the earlychurch. The salvation of man is, despite denials in somequarters, the burden of Scripture.

GCT and ScriptureHere are some other affirmations by Dr. van Rooyen in hissame response:

1) The GCT is specific where the Bible is not.2) The GCT mistakes the real issue in Scripture.3) The GCT makes central what is not central in Scripture.4) The GCT treats the trustworthiness of God as something

that is yet to be established.5) The GCT downplays the substitutionary atonement on the

cross by establishing the cross’s intent to be vindication of God’s character and integrity.

SummaryThe gospel stands on its own and requires no additionalrationale or detail.

The gospel is the “good news” of what God has done andaccomplished through Jesus Christ.

None of these accomplishments required God’s beingvindicated in the sight of his creation.

Christians would do well to uphold the old Calvinist beliefthat God’s sovereignty is preeminent in all matters. God is ulti-mately in control.

Because God is in control, we can rest assured that he istrustworthy and flawless in character.

The test resides, not in God’s vindication of himself, but inour belief about God.

[Rodney Nelson is tireless in writing gospel articlesfor GNU. Rodney writes, teaches at a Christianschool, and helps raise a family, in Richland,Washington State.]

The April 2001 Ministry magazine published two letters inresponse the Dr. Douglass’ article. One lauded the article. Butonly the letter reproduced below won the “Editorial note: Wellsaid!”

The Great Controversy theme:What it means toAdventistsI read with interest the article by Herbert Douglass concerningthe Great Controversy theme (December 2000). Historically, Ibelieve it should be noted that within that overall theme therehave been individual Adventist interpretations as to “how andwhen” God’s justice and law are vindicated.

Some suggest that God still waits to be vindicated in thefuture when His law is revealed in the life of the saints prior toChrist’s appearing. I suggest that it is significant that God hasalready “been vindicated” and proved Himself just at the crosswhen His own dear Son became the propitiation for our sins.He is righteous and just, “at the present time,” and a justifier ofthose who have faith in Christ Jesus (Rom. 3:26).

“In surrendering his spotless soul a living sacrifice, Jesus wasbearing the sin of the world; he was enduring the curse of thelaw; he was vindicating the justice of God. Separation from hisFather, the punishment for transgression, was to fall upon him,in order to settle the controversy between Satan and the Princeof heaven in regard to the changeless character of that law”(Ellen G. White, Signs of the Times, December 9, 1897,paragraph 5).

I would suggest that having human beings vindicate Godturns the plan of redemption on its head, placing the saints inthe redeeming and justifying position! Have we settled thisissue or do we yet lack faith in the sufficiency of the atoningsacrifice of Christ and thereby ourselves become a party ofSatan’s accusations?

It is finished! Our God is just and reigns today. The ruler ofthis world is already judged (John 16:10). Christ who nowreigns, will soon come and destroy the wicked and the lastenemy, death! The “inaugurated kingdom will have become theconsummated Kingdom!”

—Patrick Travis, chaplain, Florida HospitalEditorial note: Well said!

Letters We Love What a beautiful, beautiful magazine youproduce! The covers are so appealing, and thecontents filled with truth. Thanks! I share themagazine with others, then give it to a thriftstore where it is displayed on a magazine rack.God bless you.M. R. Washington.

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Seventh-day-Adventism is a dying church in the Westernworld. In recent years it has not only experienced a

harrowing and impoverishing brain-drain, as large numbers ofintelligent members have voted with their feet, but conversionshave not replaced the dying, thereby intensifying the appallingloss by an apostasy rate exceeding a division every few years.But now something new has happened for which all gospelpeople should praise God.

An Adventist church in Loma Linda has discovered thegospel and signaled its joyous confidence by voting a doctrinalstatement in which Martin Luther and other reformers of thesixteenth century would have rejoiced.

For all of its history, Adventism has been uncertain how toresolve the tension between law and gospel. Aware that it isimpossible to have a clear gospel without a strong doctrine of law, the other half of the paradox has not beenacknowledged—law without a clear gospel is useless. But now the Campus Hill congregation has assented to Luther’sview that the doctrine of righteousness by faith, is the articleof a falling, or a rising church. To neglect it is to fall, asAdventism has been doing (despite its accessions in the ThirdWorld where successes still fall far short of Pentecostalism). Toaccept it is life from the dead, and the church’s only hope.

There have always been only two religions—those of Cainand Abel—those who present their own works to God, andthose who plead the blood of a substitute. False religion hasever said: “Be good and God will love you.” But those whohave made the great discovery of the gospel, echo theScripture’s words, “This man receives sinners” (Luke 15:2).God “justifies the ungodly” (Romans 4:5). And Christ has“gone to be a guest of him who is a sinner” (Luke 19:7). It isalways the pharisees who put the emphasis on what man cando, but Christ put his emphasis on what God has already donein sending him as the Redeemer. Why would the cross havebeen needed if man could save himself by his own works?

All false religion majors in law, and minors in love. Itstresses what God requires of us, and sets forth Christprimarily as our Example rather than our Substitute. Such areligion breeds frustration and misery and, ultimately, apostasy.True religion majors in what God has done for us at Calvary—the “once for all time” atonement for the sins of all, whereevery son and daughter of Adam paid the price of all their sins(past, present, and future) in their Representative.

While the law says, “this do and you will live,” gracedeclares, “live, and you will do.” The law says, “pay me whatyou owe,” but the gospel says, “I freely forgive you all.” Lawsays, “the wages of sin is death.” But grace says, “the gift ofGod is eternal life.” The law says, “make you a new heart.”Grace says, “a new heart will I give you.” The law says, “cursedis everyone that does not continue in all things written in thelaw, to do them.” Grace says, “blessed is he whose sin isforgiven, whose transgression is covered.” The law says, “you

shall love the Lord your God with all your heart.” Grace says,“herein is love, not that we loved God but that he loved us.”

None of this downgrades the law which is eternal, holy, just,and good. But law cannot save. It is only kept when the heartis filled with love for Christ, in response to his love for us.

To run and work the law commands,Yet gives me neither feet nor hands.But better news the gospel brings,It bids me fly and gives me wings.

The atonement is not just one belief within a body of Christiandoctrine. It is the lifeblood running through all biblicaltheology. The good news of the gospel is that our sins werecrucified with Christ, and nailed to his cross. Therefore the lawhas no more power to condemn us as believers, than it has tocondemn Christ. Believers are not under law as a covenant, butunder grace. But law ever remains a standard of holiness, onlyfully explicated in the life and teachings of the Savior.

The penitent believer, despite his or her faults, is “completein Christ,” “accepted in the beloved,” “seated in heavenlyplaces,” for they already have the verdict of the last judgment,and eternal life. Sanctification is not the way to justification,but the reverse is true. And the justification of Scripture meansdeclaring righteous—only being made righteous legally. Thus,though believing, we have a sinful nature still, and day by day,we are stumbling and falling, failing in speech and action torepresent Christ, falling and rising again, despairing andhoping (as the unofficial leader of Adventism once wrote).

Furthermore, it is not true that justification is the work ofthe Spirit within us. That is sanctification. Justification takesplace when we accept without price, what the second memberof the Godhead has already done. Adventism’s theology hasusually been that of the Council of Trent. (Those who doubtthat should read the volume, EXAMINATION OF THECOUNCIL OF TRENT by Martin Chemnitz. See also theclassic, THE PROPER DISTINCTION BETWEEN LAW ANDGOSPEL, by C. F. W. Walther. It should also be stressed thatthe mistake of Adventism is almost as common in othercommunions, for every man’s heart is naturally pharisaic.)

From time to time, the gospel has been resurrected inAdventism—at Minneapolis, by Albion Ballenger, by ArthurDaniells, by Heppenstall, and more recent advocates, whosenames should not be mentioned. We rejoice that its woundedhead is rising again. May it be, that unlike the wounded headof antichrist, it will not return once more to the abyss. Ourwarmest congratulations to Campus Hill.

*The Campus Hill Confession can be viewed atwww.campushillchurch.org

Campus Hill Congregation, Loma Linda

Votes Gospel StatementBy Desmond Ford

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Picture Memories of 18th Bible SchoolAlderson Hall, Auburn, CA. May 4-6, 2001

Pastor Roy Gee leads the Bible Schoolgroup in enthusiastic singing

Pastor Ron Allen prays before hisgospel sermon.

People love to fellowship. Meeting isover, and its time to prepare for thedelicious fellowship meal.

Vaida Falconbridge sings. GNU B i b l eSchool connoisseurs say the sacredmusic was the best yet. The three newbanners (created by Wilma Serns)read, l-to-r, “The Lord is myShepherd,” “I shall not want,” “Herestoreth my soul.”

G O S P E L O N T H E R A D I OG O S P E L O N T H E R A D I O

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2 0 0 119th GNU Bible School

“Grace Alone”The kindness of God, in Christ,

brings you salvation.

AUBURN, CALIFORNIAAlderson Hall

9-11 November 200111710 Education Street

Auburn, CA 95602Pastors Ron Allen & Roy Gee

Inspiring Music530.823.9690

TEXASCleburne

2-3 November 2001“Lessons from Luke”

Pastor Ron Allen

WEEKLY AT GNUIn the Sacramento-Auburnarea over the weekend?Visit the GNU Fellowship forBible study, gospel sermonsand worship, and for goodChristian company. GNUFmeets at Alderson Hall, 11710Education Street, Auburn CA95602. (Call 530.823.9690.)

Meetings are: Saturday 9:45 a.m. Bible Study

Saturday10:45 a.m. Worship Service.

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September 2001

1 9 t h GNU Bi bl e Sc ho o l

9-11 NOVEMBER 2001ALDERSON HALL

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FEATURINGPastor Ron AllenPastor Roy GeeInspiring music

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