Please explain Romans 11:26, "All Israel shall be saved."

Please explain Romans 11:26," TARGET="_blank">Romans 11:26, "All Israel shall be saved."

This statement occurs in the dispensational section of Romans (chapters 9-11) where Israel, mentioned 12 times, is the main subject. Chapter 9 shows God's sovereignty in Israel's past election. Chapter 10 reveals God's righteousness in Israel's present rejection, because of refusing the gospel and their Messiah. Chapter 11 unveils God's wisdom and faithful ness in Israel's future restoration. God cast off Israel nationally, not individually and finally (11:2). Paul was an Israelite, in the remnant called out to form part of the church with believing Gentiles "according to the election of grace" (11:5). "Blindness in part is happened to Israel..." (11:25). The unbelieving in Israel have been blinded. Those Jews who have believed the gospel have the veil taken from their minds. In like manner, "All Israel shall be saved" nationally, not individually. All believers in Israel who repent and accept the Lord Jesus as their Messiah will inherit the kingdom. Unbelievers in the nation will be destroyed at the second advent of Christ (Zechariah 13:8, 9)." TARGET="_blank">Zechariah 13:8, 9). The setting aside of Israel was according to divine purpose (Hosea 3:4, 5;" TARGET="_blank">Hosea 3:4, 5; Acts 15:14-18)," TARGET="_blank">Acts 15:14-18), but only "until the fulness of the Gentiles (believers gathered from the Gentiles during this church age, the many days," Hosea 3:4)" TARGET="_blank">Hosea 3:4) be come in."

J. Abernathy

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How can I help a new believer who has little experience in spiritual matters?

In general, how should we help new believers who have no assembly background?

Accept the new believers as a brother or sister in Christ, regardless of class, culture, economic status, intelligence, social graces, fashion preference, or Bible knowledge. We are their family. Pray for these new believers. They face opposition from their relatives; they struggle with many serious temptations which before salvation were no problem to them. Pray for those who have been used by the Spirit in their salvation; they need wisdom to help the new believer get a good spiritual start.

If the new believer asks your advice, give it gently; you don’t know his load limit. If you feel the new believer needs your correction, don’t assume you know how best to speak to him. Instead, go to the person God has used in his salvation; tell this believer your concerns and trust him to know how to most effectively communicate to the new believer the truth that concerns you.

That believer may have worked long and hard for years to see this person saved. It is patently unfair to destroy that believer’s work by stumbling the new believer. Those who assume that their winsome charm and superior knowledge will enable them to correct a new believer are the most likely to stumble him.

D. Oliver
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Do we pray to the Father or to the Son or Holy Spirit as well?

PRAYER TO THE LORD JESUS
Is it scriptural to pray to the Lord Jesus Christ continually in a Breaking of Bread meeting, and for a believer to confess privately to saints that he does not believe in praying to the Father in such a meeting, seeing that we gather there to remember the Lord?

I believe the custom referred to, though doubtless many godly persons are addicted to it, is due to a defective view of what the atoning death of Christ entailed on the other Persons of the Godhead. It is true that our Lord Jesus alone suffered directly for sins on the cross. There the Divine judgment fell on Him; there He was forsaken of His God. But who can estimate what it cost the Father “not to spare His own Son”?—nor should we forget that it was “by the Eternal Spirit that He offered Himself without spot to God.” It seems clear that to limit our worship, or nearly to limit it, to the Lord Jesus is to come short of His definite purpose, communicated by Him in revealing the Father. Far from desiring that His own should concentrate on Him their worship, He indicates the contrary. “The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth, for the Father seeketh such to worship Him.” (John 4:23)." TARGET="_blank">John 4:23). By so doing we do not set the Son on one side. “At that day ye shall know that I am in the Father, and ye in me, and I in you.” (John 14:20)." TARGET="_blank">John 14:20).

Again, to maintain that we ought only to worship the Lord Jesus, because we are gathered to remember Him, seems to embody a fallacy, Does not the very act of breaking the bread lead us to the Father? As the Son is revealed to our souls in His love and preciousness, we adore the Father for such a gift; “Through Him we both (i.e. believing Jews and Gentiles) have access by one Spirit unto the Father” (Ephesians 2:18)." TARGET="_blank">Ephesians 2:18). One of the greatest needs of our hymn books to-day is, I submit, that God would raise up Christian poets, to add to them more hymns of the type of our departed brother Deck’s, “Abba Father, we approach Thee.”

W.H.

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What are the Protocols?

THE PROTOCOLS
What are the Protocols?
The word is derived from the Greek: prötos, first, and kolla, glue, and originally meant the first leaf glued to a papyrus roll. This bore the year of the king ruling at the time, and thus dated the roll. Reading the other day of the discovery of some papyri, the words occurred:
“They found a stray leaf close by which was supposed to be a protocol of one of the papyri.” Later the name was applied to the original copy of any writing, e.g., a treaty, and then it came to mean the rough draft of any transaction.
As showing the importance of these dated “protocols,” the following facts are of interest. The Higher Critics have sought in their general attack on the Old Testament Scriptures to unsettle the Biblical dates of the books of Ezra, Nehemiah and Daniel. “Their scholarship makes it impossible (!) to believe it otherwise.” “All (!) scholars are agreed” that these books could not have been written in their place, as we have them. Such persons as are described in the two former books did not exist, and two Greek words for musical instruments* in the book of Daniel most probably bring its date down to the second century instead of the sixth, in which it claims to be written (!). However, in 1904-1907, some papyrus rolls written in Aramaic by Jews of Jeb were discovered in the island of Elephantine or Jeb, in the Nile, opposite Assouan, all dated with the names of Persian Kings of the fifth century, B.C.. In these occur the names of Biblical persons such as Sanballat and the high priest, Jehoiada, and his son, Jehohanan, and also three Greek wordsf more unlikely in their character to be found, than the two Greek words occurring in Daniel. These flimsy papyrus-leaves, preserved in the dry sand of Egypt, are found to negative the premature conclusions of the critics. Daniel belongs to the same epoch.
The word “Protocol” has come rather prominently before the public in late years in connections with “The Protocols of the Elders of Zion,” a book purporting to be records of a world-wide conspiracy engineered by Jews. This work has proved to the satisfaction of very many to be a forgery by enemies of the Jews. It is, however, still used by Anti-semites on the Continentt (e.g., in German schools to-day) to stir up race- hatred against God’s earthly people.

William Hoste

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My friend has doubts about his salvation. How can I help?

How can we help a person when we doubt his profession of salvation?

The Lord seems to have dealt with people on the basis of what they claimed to be, even when He knew their claim was false. He addressed the Samaritan woman as a worshiper (John 4:20-24)," TARGET="_blank">John 4:20-24), the lawyer as an honest questioner (Luke 10:29-37)," TARGET="_blank">Luke 10:29-37), and the womans accusers as defenders of the law (John 8:6-9)." TARGET="_blank">John 8:6-9). He kept the channel of communication open, but immediately, graciously, and wisely used that open channel to convey truth that worked effectively to expose their position. By limiting our ability to communicate further with individuals, we can no longer help them. When we maintain a channel of communication, we can effectively communicate Gods living, powerful Word (Heb. 4:12)." TARGET="_blank">Heb. 4:12).

Allowing for the possibility that our assessment is mistaken, we can pray for him, take a genuine interest in him, and act on his claim to be saved: feed him with Gods Word and talk often about the Savior and salvation with him. A lack of response to Gods Word, transformation in the life, and appreciation for the value of the cross indicates a lack of spiritual life.

If he is not saved, the channel of communication remains open for seeing him saved. If he is saved, cultivating spiritual growth fulfils the responsibility to "disciple all nations" (Matthew 28:19)." TARGET="_blank">Matthew 28:19).

D. Oliver
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Is telling a half-truth a lie?

Does honesty require me to answer a question with all the information I have?

When the high priest charged the Lord to tell if He were the Christ, the Son of God, He responded with a complete answer. By His reference to Scripture (Daniel 7:13;" TARGET="_blank">Daniel 7:13; Psalm 110:1,2; 2:2,7)," TARGET="_blank">Psalm 110:1,2; 2:2,7), He provided sufficient information to fully answer the question, although He could have said more. Therefore, an answer need give only the information requested.

A response that hurts the hearer or injures his relationship with another will not edify or impart grace to the hearer (Ephesians 4:29)." TARGET="_blank">Ephesians 4:29). There must be a better answer.

D. Oliver

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How extensively can a woman serve God in an assembly?

How extensively can a woman serve God in an assembly?

Some scriptural boundaries surround the service any of us contribute to the assembly: maintaining order (1 Corinthians 14:40)," TARGET="_blank">1 Corinthians 14:40), showing consideration (14:32), and edifying others (14:31). God ordains three additional protective boundaries for sisters: silence in the assembly’s praying and speaking (1 Corinthians 14:34, 35);" TARGET="_blank">1 Corinthians 14:34, 35); not teaching publicly (1 Timothy 2:12);" TARGET="_blank">1 Timothy 2:12); and not usurping authority over men (2:12b), meaning not taking leadership. Within those boundaries, sisters have a significant service in the assembly.

Prayer is the most important service.

Older women have the responsibility of teaching younger woman (Titus 2:4)." TARGET="_blank">Titus 2:4). Younger believers

may be able to relate better to godly sisters who have retained a youthful outlook combined with spiritual wisdom. This relationship opens the door for giving spiritual help. Sisters are effective in communicating Bible truth to children (2 Timothy 3:15; 1:5)," TARGET="_blank">2 Timothy 3:15; 1:5), whether at home or in the assembly’s children’s work. Phebe had spiritual service entrusted to her (Romans 16:1)" TARGET="_blank">Romans 16:1) as a "deaconess" of the assembly. That may include something so sacred as delivering the Roman letter to Roman believers.

Hospitality is a means of cultivating social and spiritual relationships that give a couple greater opportunities for spiritual service. Single sisters can serve the Lord in this way, as well. The Lord fed His disciples before dealing with the failure of their hearts (John 21:12-15)." TARGET="_blank">John 21:12-15).

Other areas that do not undermine male leadership are planning and providing meals for assembly functions, helping to decorate the assembly’s meeting place, and doing personal work in evangelizing. An assembly could utilize a woman’s abilities in accounting. Elders could wisely encourage a trusted sister to advise a young sister regarding modest clothing. A sister’s handling such issues avoids the potential appearance of impropriety were a man to deal with this subject.

Confidentiality may required elders to keep some information from their wives, but God gave men wives to complete their ability in serving as God intended. A godly wife won’t tell her husband what to do in guiding the assembly, but her counsel will save him from many mistakes. Adam was accountable for ruling the earth (Psalm 8:6)," TARGET="_blank">Psalm 8:6), but God gave the responsibility to Adam and Eve (Genesis 1:28)." TARGET="_blank">Genesis 1:28).

D. Oliver
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In what sense have we "crucified the flesh"?

In what sense have we "crucified the flesh" (Galatians 5:24)" TARGET="_blank">Galatians 5:24)?

This involves an individual change of viewpoint that began when we discovered we were without strength before God. It is not what God did at the cross nor could we have done it. They that are Christ’s began at the cross (Galatians 3:1)." TARGET="_blank">Galatians 3:1). As a Jew, Paul recognizes he became dead to the Law when the Law’s penalty was carried out at the cross (2:19). Having been crucified with Christ, the believer lives, not by the Law, but by the faith of the Son of God (2:20). The law demanded that the flesh be obedient. After reviewing all that the flesh can produce (5:19-21), Paul insists that it cannot be obedient; therefore, Law-keeping is not Christian living. The believer’s crucifixion with Christ (2:20) declares that God is finished with the flesh. In the crucifixion of Christ, the believer sees the irrelevance of the flesh in righteous living. That is the viewpoint God intends all believers to maintain. The cross negates every suggestion that any contribution from us, that is, from our flesh, can please God. Since we began in the Spirit (3:3), He must govern our manner of life (5:25). We can become like Christ only under the control of the Spirit.

D. Oliver
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Is the "prophetic view" of Revelation two and three an interpretation or an application?

Is the "prophetic view" of Revelation two and three an interpretation or an application?

The conditions described in the seven letters John distributed were actual literal conditions existing in seven specific churches. This is primary in interpreting these letters. On that basis, the letters teach assembly truths either by statement or principles. Unless we have divine authority for doing differently, we look for only one interpretation of a passage. When a New Testament writer cites an Old Testament passage, he invariably treats that passage consistent with its accepted interpretation.

These letters to the seven churches, however, come with divine authority for a second interpretation. First, the command to write the book came from the First and the Last (1:17). That title comes from the Lord’s statements in Isaiah (41:4; 44:6; 48:12) in which He asserts He is the First, who determined His counsels before any creation existed. Only He can communicate His counsels (44:6, 7). He is the Last, who will have the "last word," completing the counsels He has communicated. When He commands John (Revelation 1:19)" TARGET="_blank">Revelation 1:19) to record what he has seen (chapter 1), what is (chapters 2 and 3), and what "shall be hereafter" (chapters 4-22), all three sections communicate His counsels which He will complete. "What is," therefore, communicates truth about the future.

Second, "these things" in the expression "the things that are about to come after these things" (1:19, YLT) refers back to its nearest antecedent, "the things that are." When John records "after these things" (4:1 YLT), he indicates that "the things that are" continue right up until the events of chapter 4 which correspond to the Rapture.

Third, the Lord refers to "the mystery of the seven stars" (1:20). A mystery is truth that can only be known by divine revelation (Ephesians 3:3, 5)." TARGET="_blank">Ephesians 3:3, 5). Grammatically, the mystery is related to what went before it (v. 20). What follows, namely the identification of the stars as angels and the lampstands as churches, is hardly the full unfolding of the mystery.

This leads to the conclusion that a second and equally valid interpretation of the seven letters is the "prophetic view."

D. Oliver
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Do His stripes (Isaiah 53:5) refer to Christ

Do His stripes (Isaiah 53:5)" TARGET="_blank">Isaiah 53:5) refer to Christ’s scourging or to God’s stroke?

The context of the verse indicates that the stroke is from God. In the previous verse, the nation considered Him to be smitten by God because they counted it blasphemy that He claimed to be God’s Son (see Matthew 26:65, 66; 27:43)." TARGET="_blank">Matthew 26:65, 66; 27:43). Verse 5 is a contrast; it was indeed God’s hand that smote Him, but the reason was not in Him, but in us. God pierced ("wounded"), crushed ("bruised"), chastised, and bruised ("stripes") Him. The "healing" from transgressions and iniquity to wholeness ("peace") was not, could not be, by the shame and suffering inflicted by man.

D. Oliver

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