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Ostis Wilson Question & Answer
During his life time, Brother
Wilson authored a "Questions and Answers" feature in the magazine.
This was a very effective method that allowed interested parties to find
answers to Bible questions that are not otherwise available to them. The depth
and thoroughness of Brother Wilson's answers demonstrated the humble and
effective dedication to his call from God to serve His Church. They are
spiritual and literary classics deserving to be preserved and made available
for present and future generations.
A file of these questions, and the
answers provided by Brother Wilson, from February 1977 through ? 1993 was
available on computer generated diskettes. By use of computer search
capabilities, it was possible to locate items of special interest. However,
since the question and answer segments were randomly located in the file
without particular points of reference, printed copies of the whole was
impractical.
This present document consists of
a compilation of the computerized data into groups, by subject matter. A
Table of Contents provides the page location of each these groups.
The entire file is presented as it
was recorded on the diskettes without a conscientious editing effort.
However, where obvious typographical or other inadvertent errors were
casually detected in the process of compilation, they were changed. Care was
taken to insure that the purpose and intent of Brother Wilson's comments were
not compromised.
May the Lord add His special
blessing to the continuing influence and work of Brother Wilson.
Jack Hope
Joshua Tree, California
December 4, 1999
A
REST TO THE PEOPLE OF GOD
QUESTION: Please, will you discuss and explain the following
scriptures: Hebrews 4:4-5, Exodus 20:8 and 31:12-17?
ANSWER: All of these scriptures are related and combine together
in the same topic; namely, the rest of the people of God. So we will unite
them together in the discussion. Hebrews 4:4-5 says, "For he spake in a
certain place of the seventh day on this wise, And God did rest the seventh
day from all his works. And in this place again, If they shall enter into my
rest."
These verses fall in the middle of
a passage which continues from the first verse through the eleventh verse.
The first verse says, "Let us therefore fear, lest, a promise being left
us of entering into his rest, any of you should seem to come short of
it." Verses 9-11 conclude the passage and they say, "There
remaineth therefore a rest to the people of God. For he that is entered into
his rest, he also hath ceased from his own works, as God did from his. Let us
labour therefore to enter into that rest, lest any man fall after the same
example of unbelief." All of this passage refers to the rest of the
people of God, but the fourth verse injects the idea that the seventh day and
the Old Testament seventh day Sabbath had some connection with it, so we will
go back now and pick up a few references pertaining to it and see if we can
confirm this relationship in the Scriptures.
In Exodus 16:23 we find mention of
"the rest of the holy sabbath unto the Lord." This is the first
reference in the Scriptures to the Sabbath and it was made 1400 years after
God had completed the work of creation. So it would seem evident that no one
before Moses, including Enoch who walked with God and had the testimony that
he pleased God, or Noah who found favor with God through which he and his
house were saved from the destruction of the flood, or Abraham who believed
God and it was counted to him for righteousness and through his faith became
the father of all those who believe, nor any of the patriarchs knew anything
of, nor observed any Sabbath. It was reserved for a special people, the
chosen people of God (Israel), and was given them at Sinai when the law was
given for a special, specific purpose. Note: This text refers to the "rest
of the holy sabbath" and indicates that the holiness of the day
consisted in total rest from physical labor on that day. This thought is
prominent in every reference to the Sabbath, or nearly so, throughout the Old
Testament scriptures. This is important to the discussion and the meaning of
the Sabbath.
In Exodus 20:8-11 we have this:
"Remember the sabbath day, to keep it holy. Six days shalt thou labour,
and do all thy work: But the seventh day is the sabbath of the Lord thy God:
in it thou shall not do any work,... For in six days the Lord made heaven and
earth, the sea, and all that in them is, and rested the seventh day:
wherefore the Lord blessed the sabbath day, and hallowed it." Again the
idea of ceasing from all physical labor on that day is related to the
holiness of the day. They were commanded to keep the day holy and in the very
next verse they were forbidden to do any work on that day, and the next verse
just emphasizes and confirms that command.
Exodus 31:12-17 is one of the
passages included in the question and it comes right in line here with the
overall discussion. Verse 14 says, "Ye shall keep the sabbath therefore;
for it is holy unto you: every one that defileth it shall surely be put to
death: for whosoever doeth any work therein, that soul shall be cut off from
among his people." We see here again that doing any work on the Sabbath
constituted a defiling of the day and the penalty was death. We have a
specific case recorded in Number 15:32-36 where a man was found picking up
sticks on the Sabbath day. They brought him to Moses and Aaron and they put
him in ward until they could inquire of the Lord concerning him. The Lord
said the man should surely die, so the congregation stoned him and he died
there. This may sound very severe to us, but God had said in Exodus 35:3,
"Ye shall kindle no fire throughout your habitations upon the sabbath
day." He required strict obedience to this command.
In the face of all this background
of scriptures regarding the Old Testament and with knowledge that it has a
direct connection with the passage in the fourth chapter of Hebrews, (Hebrews
4:1-11) (verses 4-5), let us see how these two sets of scriptures dovetail.
In Colossians 2:16-17 we read, "Let no man therefore judge you in meat,
or in drink, or in respect of an holyday, or of the new moon, or of the
sabbath days: Which are a shadow of things to come; but the body is of
Christ." We see here that the Old Testament Sabbath with all of its
provisions was a shadow or type of the New Testament Christians' rest to the
soul through faith in Christ. The holiness of that Old Testament Sabbath,
consisting in refraining from all physical labor on that day, was a type of
the child of God abandoning and forsaking all of his own works, and casting
himself wholly and without reservation on the Lord for Him to work His works
in him.
Hebrews 4:10 says, "For he
that is entered into his rest, he also hath ceased from his own works, as God
did from his." I consider this text to refer to all of our own works,
righteous or wicked, and just allowing God to work His works in us according
to His own pleasure. In Romans 10:3, Paul spoke of a class of people who were
going about to establish their own righteousness but had not submitted
themselves unto the righteousness of God. All such works and efforts of our
own to establish our own righteousness must be laid aside and our trust must
be fully in Christ and the atonement He made for our righteousness if we are
to find this rest in Him. According to Exodus 31:14, any work done on the
Sabbath constituted a defiling of the day. Just so, any works we do outside
of Christ working is us constitutes a defiling of our Sabbath, which is
Christ. Paul said in Romans 15:18, "For I will not dare to speak of any
of those things which Christ hath not wrought by me,..." In I
Corinthians 15:10 Paul referred to his abundant labors but hastened on to
add, "...Yet not I, but the grace of God which was with me." Just
as any work constituted a defiling of the Sabbath and the penalty was death,
so any of our works and efforts in the kingdom of God which do not fall in
the category of being anointed, inspired, and energized by the Spirit of God,
will constitute a defiling of our Sabbath (Christ), and if persisted in will
produce spiritual death to our souls.
A
SIN WHICH IS NOT UNTO DEATH
QUESTION: Will you please explain and discuss I John 5:16-17?
ANSWER: I John 5:16-17 reads, "If any man see his brother
sin a sin which is not unto death, he shall ask, and he shall give him life
for them that sin not unto death. There is a sin unto death: I do not say
that he shall pray for it. All unrighteousness is sin: and there is a sin not
unto death."
First let us notice the phrase in
verse 17 which says "All unrighteousness is sin." Since God's Word
says this, we must accept it as so and conclude that every unrighteous act is
sin from God's viewpoint. God's Word also says, "...The soul that
sinneth, it shall die." (Ezekiel 18:4.) But it also says in verse 17,
"...There is a sin not unto death." There surely must be some harmonizing
grounds for these apparently contradictory scriptures.
In James 4:17 we read,
"Therefore to him that knoweth to do good, and doeth it not, to him it
is sin." The key words in this text for this discussion are
"knoweth" and "to him." We conclude on this basis that if
the individual had no knowledge of God's will in the matter, it would not be
sin to him and would not be charged against the individual as sin by God.
Therefore he would not be cut off from God (spiritual death) on account of it
even though it is sin in God's sight according to the definition of sin given
in I John 5:17. Romans 4:15 says, "...For where no law is, there is no
transgression." It must also be true that where there is no knowledge of
the law on any given point, no transgression would be charged against an
individual who violated the law on that point. Paul confirms this also in
Romans 7:9 where he says, "For I was alive without the law once: but
when the commandment came, sin revived, and I died." But what does this
mean? It seems to me to mean that even though Paul was doing things that
violated the law, he was free from the condemnation of it until he came to
knowledge of the law on the points he was violating. But when the knowledge
of the commandment came to him, he fell under condemnation and sin revived
and he died.
Therefore, I conclude that light
and knowledge enter into the consideration to determine whether a certain
thing would be classified as a "sin unto death" or a sin "not
unto death." If we see a brother doing something that we know to be
contrary to God's will, though he does not know it and therefore is not being
charged with it, and his connection with God is not being severed on account
of it (death); yet God cannot bless him with it in his life like He could
bless him without it, then we are instructed to pray for God to reveal the
light and truth to him on that point so he can be freed from it. When God
answers prayer and deals with the individual about that unrighteous thing in
his life and makes him know that it is an unrighteous thing, contrary to the
will of God; and he continues right on in it knowing it is a violation of
God's will, then through the knowledge of the commandment, "Sin revives
and he dies." (Romans 7:9.) It then becomes a sin unto death to him and
I John 5:16 says we need not pray about that matter any further. The text
didn't say not to pray for the individual's recovery to repentance and
salvation, but just not to pray about that particular sin in his life it has
already been dealt with.
Even though the text under
scrutiny says "There is a sin unto death," I do not understand it
to be identified with the one and only unpardonable sin the blasphemy of the
Holy Spirit. (Matthew 12:32.) I John 5:17 also says there is "a"
sin not unto death. Would we suppose by this that there are only two sins in
the world available unto mankind; one unto death and one not unto death? Of
course not. The best understanding that I have at this time is that there is
a kind or class of sin unto death and a kind or class of sin which is not
unto death, and it is determined by the light and knowledge of the
individual.
QUESTION: According to John 20:23, were the apostles given some
special power in regard to remission of sins?
ANSWER: John 20:23 says, "Whose soever sins ye remit, they
are remitted unto them; and whose soever sins ye retain, they are
retained."
This text seems to say something
that it does not teach and must be used with other scriptures in the same
category to see just what it does teach. But first let us look at some texts
on the other side of the ledger. John 5:22 says, "For the Father judgeth
no man, but hath committed all judgment unto the Son." Note, all
judgment is committed unto the Son; not to any other person. Romans 8:34
says, "Who is he that condemneth? It is Christ that died, yea rather,
that is risen again, who is even at the right hand of God, who also maketh
intercession for us." It is the same Christ who died for us, rose again,
ascended to the right hand of God and who makes intercession for us who will
condemn or acquit us in the last day; no one else. Acts 10:42 says, "And
he commanded us to preach unto the people, and to testify that it is he which
was ordained of God to be the Judge of quick and dead." Romans 14:10-13
says, "But why dost thou judge thy brother? or why dost thou set at
nought thy brother? for we shall all stand before the judgment seat of
Christ. For it is written, As I live, saith the Lord, every knee shall bow to
me, and every tongue shall confess to God. So then every one of us shall give
account of himself to God. Let us not therefore judge one another any
more:..." In I Corinthians 4:3, Paul said that it was a very small thing
to him to be judged of man's judgment. Verse 4 says, "...He that judgeth
me is the Lord." Verse 5 says, "Therefore judge nothing before the
time, until the Lord come, who both will bring to light the hidden things of
darkness, and will make manifest the counsels of the hearts: and then shall
every man have praise of God." Scriptures could be multiplied to show
God to be the Judge of all through His Son Jesus and to show that man's
judgment can be faulty because man looks on the outward appearance and does
not and cannot always discern the motives, thoughts and intents of the hearts
of other men.
Now to proceed with the other part
of the question, there is what is called the "unanimity of faith."
This means that any scripture on any given subject must be interpreted to
conform and harmonize with every other scripture on that subject before we
can be sure we have the correct interpretation of a scripture. So let us link
John 5:23 with other scriptures pertaining to the same thing.
In Matthew 16:19 Jesus said,
"And I will give unto thee the keys of the kingdom of heaven: and
whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever
thou shalt loose on earth shall be loosed in heaven." But what are the
keys to the kingdom of heaven? With all certainty they would be the Word of
God and the Spirit of God which unlock to us the kingdom of heaven and
through which is revealed to our souls the unsearchable riches of the
treasures of truth that are there. And within this framework of the WORD and
SPIRIT of God, anything that is done down here by Holy Spirit filled people
following closely the outline of procedure given in the Word of God will be
recognized in heaven.
We would all surely recognize that
Jesus would not build a Church and leave it here in the earth and make no
provisions for its orderly operation. Certainly He has not done that. He has
set within the Church a certain group or body of Spirit filled people with
special endowments and charged them with the special responsibility of
overseeing and maintaining the orderly operation of the Church locally and
generally. They are called ministers or overseers in the scriptures and are
endowed with certain gifts and qualifications.
We have a very clear example of
this outline in Matthew 18:15-20. This is in regard to dealing with the case
of an offending brother who has failed to submit himself in the preliminary
steps outlined here to resolve the matter. It has run its course now and is
to be taken to the Church. (Verse 17.) Then in verse 18 is given the same
thing Jesus pronounced in Matthew 16:19, namely, "...Whatsoever ye shall
bind on earth shall be bound in heaven:..." In other words, if Holy
Spirit filled people who have been designated by God to attend to such
matters follow closely the outline in the Word of God for dealing with such
infractions and irregularities, their judgment and decision will be
recognized in heaven. The crux of the whole matter is in Matthew 18:20 where
Jesus said, "For where two or three are gathered together in my name,
there am I in the midst of them." In other words, when Spirit filled people
follow closely the step by step procedure set forth for handling a given case
or controversy, Jesus is right with them supervising the whole operation so
that it cannot be classed as human government or man-rule, but that is just
the way Jesus has it set up to maintain the orderly operation of His Church.
Neither was this just something
special for the apostles; but it is an on-going thing running down through
the annals of this Christian era, even unto us in our day; and it is to
operate just as long as the Church continues in the earth.
BATTLE
OF ARMAGEDDON
QUESTION: What is the Battle of Armageddon? What is its nature,
its beginning and its ending?
ANSWER: Let us first consider the term "Armageddon"
and its significance. In the dictionary Armageddon is defined as: "1.
The scene of a final battle between the forces of good and evil, prophesied
in the Bible to occur at the end of the world. Revelation 16:16. 2. Any
decisive conflict. It is taken from the Hebrew word "har megiddon"
referring to the mountain region of Megiddo, site of several great battles in
the Old Testament."-- Taken from the American Heritage Dictionary
then the Zondervan Pictoral Bible
Dictionary in its article on Armageddon says the Greek is
"Armageddon" but the Hebrew is "Har Magedon" (Mount Megiddo),
a word found only in Revelation 16:16 for the final battleground between the
forces of good and evil. It says further, "The valley of Jezreel and the
Plain of Esdraelon at the foot of Mount Megiddo were the scene of many
decisive battles in the history of Israel." It was here that Israel
completely annihilated the armies of Sisera to the last man. (Judges 4:16 and
5:19-20.) Here Gideon defeated the hosts of the Midianites. (Judges 6:33 and
the entire 7th chapter of Judges.)
We will here insert the text of
Revelation 16:16 which is the only place in the New Testament where the word
is found. "And he gathered them together into a place called in the
Hebrew tongue Armageddon." The New Testament in this place gives the
Greek rendering of the word "Armageddon." The fact that it is
mentioned, "Which is called in the Hebrew tongue," indicates that
Jesus wished here to connect up what He is saying with the Hebrew "Har
magedon" (Mount Megiddo) in the history of Israel.
Israel after the flesh (natural
Israel) was a type of Israel after the spirit (spiritual Israel). In Romans
2:28-29, Paul says, "For he is not a Jew, which is one outwardly;
neither is that circumcision which is outward in the flesh: But he is a Jew,
which is one inwardly; and circumcision is that of the heart, in the spirit,
and not in the letter; whose praise is not of men, but of God." Here is
the comparison of literal Israel and spiritual Israel. Therefore we conclude
that "Armageddon" in the New Testament has the significance for the
Church of God, the people of God in this gospel age of time, or spiritual
Israel, as Mount Megiddo had for literal Israel in Old Testament times a
place of very great and decisive battles.
This is described as the
"Battle of that great day of God Almighty." I surely recognize that
there has been a continual battle or warfare between good and evil, light and
darkness, truth and error throughout this dispensation of time. This passage
in Revelation 16:13-16 seems to be focusing right down on these closing days
of this dispensation in which we are now living and to the final climactic
battle which will terminate in "That great day of God Almighty" the
judgment day Revelation 16:14.
Neither would we suppose this
great battle to be confined to Mount Megiddo, or Israel, or Turkey, or
Russia, or any particular geographical location because it is said in
Revelation 16:14 that they went "...forth unto the kings of the earth
and of the whole world, to gather them to the battle..." Again in
Revelation 20:9 it says, "...They went up on the breadth of the whole
earth, and compassed the camp of the saints about,..." This features it
as a general, worldwide, world-encompassing thing.
The kind of weapons and armor
provided for the saints as described in Scripture and the general tenor of
the Scriptures covering the whole scope of this subject precludes the idea of
this being a carnal warfare or a battle fought with swords, spears, shot,
shell and bombs. The very nature of the Kingdom of God as described in the
Holy Scriptures throughout preclude this idea also. Let us look at it a
little.
In I Timothy 1:18-19, we read,
"This charge I commit unto thee, son Timothy, according to the
prophecies which went before on thee, that thou by them mightest war a good
warfare; Holding faith and a good conscience,..." Here Timothy's warfare
was to be carried on by faith and a good conscience. These were his weapons
of warfare. I Timothy 6:12 says, "Fight the good fight of faith, lay
hold on eternal life,..." In II Timothy 4:7 Paul said concerning himself,
"I have fought a good fight, I have finished my course, I have kept the
faith." We have no record that Paul ever used physical violence or
carnal weapons against any person in his whole Christian life. This was not
the kind of fight he fought and that is not the kind of fight Christians
fight today, nor will it ever be. He spells it out specifically in Ephesians
6:12 that "...we wrestle not against flesh and blood,..." Again in
II Corinthians 10:3b he spells it out, "We do not war after the
flesh." There is no indication in Scripture anywhere in the New
Testament that this has ever changed or ever will.
It says in II Corinthians 10:4-5,
"For the weapons of our warfare are NOT carnal, but mighty through God
to the pulling down of strong holds; Casting down imaginations, and every
high thing that exalteth itself against the knowledge of God, and bringing
into captivity every thought to the obedience of Christ." This text
plainly states that our weapons are not carnal, and who would assume that
carnal weapons could bring about what our weapons are described here as doing
casting down imaginations, bringing our thoughts into captivity and
controlling our minds? The weapons which accomplish this are faith, love and
the power of the Holy Spirit, and this is what we fight our warfare with.
Again Ephesians 6:12 says, "For we wrestle not against flesh and blood,
but against principalities, against powers, against the rulers of the
darkness of this world, against spiritual wickedness in high places."
The same weapons outlined above accomplish this warfare and there is no place
in the New Testament Scriptures which indicates this has ever changed.
Revelation 12:11 says that the
saints overcome by the blood of the Lamb, and the word of their testimony.
The weapons here are described as faith in the all-atoning blood of Jesus and
an open confession or witness of that.
In Matthew 26:51-52 it says,
"And, behold, one of them which were with Jesus stretched out his hand,
and drew his sword, and struck a servant of the high priest's, and smote off
his ear. Then said Jesus unto him, Put up again thy sword into his place: for
all they that take the sword shall perish with the sword." Peter told
Jesus in John 13:37 that he would lay down his life for His sake and now he
demonstrates his willingness to do that by drawing his sword and starting a
fight. But Jesus quickly made it clear that was not what He wanted and
rebuked Peter for using His sword and told him to put it up because those who
used it would perish with it. It was perhaps in the mind of Jesus to lay the
foundation for this declaration of His will for His people when He instructed
His apostles in Luke 22:36 to provide themselves with swords and they told
Him in verse 38 that they had two swords and He told them that was enough. He
probably knew that if they had a sword handy when trouble started someone
would use it and He would have an opening then to pronounce His denunciation
of the use of carnal weapons by His disciples.
In John 18:36, Jesus told Pilate,
"My kingdom is not of this world: if my kingdom were of this world, then
would my servants fight, that I should not be delivered to the Jews: but now
is my kingdom not from hence." We read in Isaiah 9:5-7, "For every
battle of the warrior is with confused noise, and garments rolled in blood;
but this shall be with burning and fuel of fire. For unto us a child is born,
unto us a son is given: and the government shall be upon His shoulder:... Of
the increase of His government and peace there shall be no end, upon the
throne of David, and upon his kingdom, to order it, and to establish it with
judgment and with justice from henceforth even for ever...." We see here
that the kingdom of God is not established and maintained on the battlefield
as other kingdoms of this world are. This was to be established by the giving
of a Son, Jesus Christ, who was to assume the reins of government in His
kingdom and the means of its establishment were to be burning and fuel of
fire.
Accordingly, we have this only
begotten Son of God, Jesus, appearing on the scene to set up and establish
His kingdom, and John the Baptist bore witness of Him in Matthew 3:11-12
saying, "...He shall baptize you with the Holy Ghost, and with fire:
Whose fan is in his hand, and he will throughly purge his floor, and gather
his wheat into the garner; but he will burn up the chaff with unquenchable
fire." Here we have the burning and fuel of fire spoken of in Isaiah
9:5. This was the operation of the Holy Ghost, and Paul said in Romans 14:17,
"The kingdom of God is not meat and drink; but righteousness, and peace,
and joy in the Holy Ghost." It is declared here that the kingdom of God
is not meat and drink (not literal and material; not of this world as Jesus stated
in John 18:36), but consists in the elements of the Holy Ghost. Consequently,
on the Day of Pentecost when the Holy Ghost came in the form of "cloven
tongues like as of fire" (again we have here the burning and fuel of
fire spoken of in Isaiah 9:5) on all the disciples of Christ (about 120 at
that time), the kingdom of God was established and set in operation right
then and has continued in operation until now, and is declared to be forever
in Isaiah 9:7. Then the very spiritual nature of the kingdom of God precludes
any carnal warfare to establish it or to defend and maintain it.
The armor provided for soldiers of
Jesus Christ also precludes any idea of carnal warfare. There is not one
piece of it that would in any way be usable in carnal warfare. Let us look at
it. Ephesians 6:11 says, "Put on the whole armour of God, that ye may be
able to stand against the wiles of the devil." We see here that the
armor which God provides for His army equips us to stand against the war with
the devil, not man.
Ephesians 6:13-18 describes this
armor piece by piece. "Wherefore take unto you the whole armour of God,
that ye may be able to withstand in the evil day, and having done all, to
stand. Stand therefore, having your loins girt about with truth, and having
on the breastplate of righteousness; and your feet shod with the preparation
of the gospel of peace; Above all, taking the shield of faith, wherewith ye
shall be able to quench all the fiery darts of the wicked. And take the
helmet of salvation, and the sword of the Spirit, which is the word of God:
Praying always with all prayer and supplication in the Spirit, and watching
thereunto with all perseverance and supplication for all saints." There
is not one thing mentioned here that would have any value at all in warring
after the flesh, and note that the only offensive weapon supplied here is
"The sword of the Spirit, which is the Word of God."
I Thessalonians 5:8 says,
"But let us, who are of the day, be sober, putting on the breastplate of
faith and love; and for an helmet, the hope of salvation." Nothing here
for carnal warfare but contrariwise, "the breastplate of faith and
love" would forever eliminate fighting carnally with men and seeking to
destroy them. Romans 13:12 says, "The night is far spent, the day is at
hand: let us therefore cast off the works of darkness, and let us put on the
armour of light." Where would an armor of light have any place in a
carnal warfare? But it is highly important in "wrestling against
principalities and powers, the rulers of the darkness of this world and
spiritual wickedness in high places." Ephesians 6:12. In II Corinthians
6:7 Paul speaks of "...The armour of righteousness on the right hand and
on the left."
Now these Scriptures sum up in all
of its entirety the armor provided for the soldiers of Jesus Christ and it is
nowhere intimated in the entire New Testament that this has ever changed or
ever will. This is still the armor for saints today and will ever be.
I will now come to the point of
considering the specifics of the Battle of Armageddon. All that has been said
up to now has dealt with what it is not. We turn now to what it is. In
Revelation 16:13-14 and 16 we read, "And I saw three unclean spirits
like frogs come out of the mouth of the dragon, and out of the mouth of the
beast, and out of the mouth of the false prophet. For they are the spirits of
devils, working miracles, which go forth unto the kings of the earth and of
the whole world, to gather them to the battle of that great day of God
Almighty. And he gathered them together into a place called in the Hebrew
tongue Armageddon." Note: the principal agents in this operation are
three unclean spirits which are called in verse 14, "The spirits of
devils." Verse 16 says "he" gathered them together etc.
"He" in this case is the devil himself marshaling his unclean
forces for battle under the generalship of these three unclean spirits. This
would identify this whole operation as a spiritual operation. We wrestle
against the rulers of the darkness of this world (Ephesians 6:12.). In John
14:30 Jesus referred to the devil as "The prince of this world." In
II Corinthians 4:4 Paul refers to him as the "God of this world."
In Ephesians 2:2 Paul spoke of him as "The prince of the power of the
air, the spirit that now worketh in the children of disobedience." He is
the one spoken of as "The ruler of the darkness of this world" in
Ephesians 6:12. Also it is said in Ephesians 6:12 that we wrestle against
"spiritual wickedness in high places." The marginal reading is
"heavenly places." It is evident on the face of it that
"spiritual wickedness" would be connected with the spiritual realm.
Heavenly (high) places here refers to the ecclesiastical, spiritual,
religious or church heavens. Therefore it is entirely clear that a spiritual
operation and battle are under consideration here. We read in the history of
carnal warfare of any number of religious wars between different nations and
kingdoms of men, but we have never read of one that could be classed as a
spiritual war. That is just not the way that spiritual warfare is carried on.
This warfare is in the spiritual realm.
In Revelation 20:7-8 we read,
"And when the thousand years are expired, Satan shall be loosed out of
his prison, And shall go out to deceive the nations which are in the four quarters
of the earth, Gog and Magog, to gather them together to battle: the number of
whom is as the sand of the sea." Note: This power was to deceive the
nations which are in the four quarters of the earth. This corresponds with
what was said in Revelation 16:14 of the three unclean spirits like frogs
which went forth unto the kings of the earth and of the whole world. Yes, it
is the same power in both texts marshaling its forces for the same purpose to
do battle. It also names the principal agents in this operation as Gog and
Magog and says their numbers are as the sand of the sea. Gog, the land of
Magog, is mentioned in Ezekiel 38:2 as the enemies of ancient Israel (read
the entire chapter), and in verse nine it says, "Thou shalt ascend and
come like a storm, thou shalt be like a cloud to cover the land, thou, and
all thy bands, and many people with thee." Here the enemies of Israel
had "many people" with them. Their modern counterparts in
Revelation 20:8 had numbers "as the sand of the sea" with them. As
has already been observed, ancient, literal Israel was a type of spiritual
Israel. Just as Gog and Magog were the enemies of ancient Israel; so here the
same names are used to identify the entire combine of the enemies of the
people of God and of His truth.
Adam Clarke in his commentary on
Revelation 20:8 under Gog and Magog says, "Under these names the enemies
of God's truth are generally intended." The Zondervan Pictorial Bible
Dictionary says in its article of Magog, "Gog and Magog (Revelation
20:8) means all the ungodly nations of the earth who oppose the people of
God." F. G. Smith in his book, The Revelation Explained, is more
specific in identifying them and says, "The original signification of
the terms Gog and Magog is difficult to ascertain, as all known accounts are
conflicting. The terms occur in Ezekiel 38 and 39. In the Revelation,
however, it is clear that these terms are applied to Romanism and
Protestantism, and under the special leadership of this spirit of antichrist
they are gathered together to battle against the saints of the most
High."
This great combine of antichrist
consists of the dragon, the beast, and the false prophet. According to
Revelation 12:3-4 the dragon was the first formidable foe of Christianity. He
was in existence when Jesus Christ appeared on the scene and viciously
opposed the Christian religion throughout the morning time of the Christian
era. This was Pagan Rome, heathenism, idolatrous worship which was the
prevailing religion throughout the world at that time. Through the power of
the Word of God and the bright shining light of the gospel, the saints of the
most High were finally able to expose his deceptiveness and overcome him and
cast him down and bind him. (Revelation 12:8-9 and Revelation 20:1-3.)
Then following the dragon came the
beast of Revelation 13 which had the same identifying marks as the dragon
before him, "seven heads and ten horns." He occupied the same
territory and possessed the same power as the dragon the Roman Empire. The
universal religion that followed paganism was papalism; Roman Catholicism.
This was the second great opposer and persecutor of true Christianity. This
was a false, apostate institution.
Then in Revelation 13:11 there is
a second beast introduced and he had all of the power of the first beast
before him (verse 12), and he caused his followers to make an image to the
first beast (verse 14), etc. It was a universal religious system like the
beast before it (Catholicism), and was a human system with human headship,
human organization, etc., just like the first beast and in this was made an
image to the beast. This was the third religious system which opposed the
truth and the true people of God. They set up human creeds and disciplines
instead of accepting the whole word of God as the true people of God do. This
was Protestantism.
These three major universal
systems of false religions have been on the scene, one at a time, throughout
the history of the church of God in this Christian era. As we approach the
time of the end and the final conflict and stage of action at the same time
and forming one great combine, the number of which is as the sand of the sea,
to go up on the breadth of the earth and compass the camp of the saints, and
the beloved city (Revelation 20:9) "...The city of the living God, the
heavenly Jerusalem,...the...church of the firstborn which are written in
heaven,..." Hebrews 12:22-23.
There is a world-wide ecumenical
movement gathering momentum in the world today and it is making great strides
toward combining all the world's religions, including so-called Christianity
with its multiplicity of churches and movements, into a general world church
Gog and Magog. Much could be said on this, but space will not permit here. I
will make this observation here. When the first world's Parliament of
Religions met in Chicago in 1893, including all the heathen religions of the
world and Catholics and Protestants in all their varied forms, creeds and
denominations, the President of this Parliament said in his opening address,
"For when the religious faiths of the world recognize each other as
brothers, children of one Father, whom all profess to love and serve, then,
and not until then, will the nations of the earth yield to the spirit of
concord and learn war no more. We meet on the mountain of absolute respect
for the religious conviction of each other. This day the sun of a new era of
religious peace and progress arises over the world, dispelling the dark
clouds of sectarian strife. It is the brotherhood of religions." The
dragon, the beast, and the false prophet had met in "mutual confidence
and respect, a brotherhood of religions." Other similar congresses have
been held since that time, and in recent years there have been different
ecumenical councils held which are all beating the march right on down the
same road gathering Gog and Magog and an innumerable company with them to the
battle of that great day of God Almighty.
While this is all going on, Christ
is also marshaling His forces (army) and maneuvering them into position for this
gigantic and climactic conflict which is to terminate the great day of God
Almighty. We read in Revelation 19:11-16, "And I saw heaven opened, and
behold a white horse; and he that sat upon him was called Faithful and True,
and in righteousness he doth judge and make war. His eyes were as a flame of
fire, and on his head were many crowns; and he had a name written, that no
man knew, but he himself. And he was clothed with a vesture dipped in blood;
and his name is called The Word of God. And the armies which were in heaven
followed him upon white horses, clothed in fine linen, white and clean. And
out of his mouth goeth a sharp sword, that with it he should smite the
nations: and he shall rule them with a rod of iron: and he treadeth the
winepress of the fierceness and wrath of Almighty God. And he hath on his
vesture and on his thigh a name written, KING OF KINGS, AND LORD OF
LORDS."
The rider on this white horse
could not possibly be identified as any other than the Lord Jesus Himself. No
one in all Holy Writ has borne the names mentioned here but He Himself. And
let us note that He had only one weapon, which was a "sharp sword,"
which came out of his mouth. Surely, we would all recognize that men of war
(carnal) do not carry their swords in their mouths. "For the word of God
is quick, and powerful, and sharper than any twoedged sword,..." Hebrews
4:12. It is by the Word of God and the power of the Spirit that Jesus carried
on His warfare. The Word of God is called "the sword of the Spirit"
in Ephesians 6:17. It is by the Word of God that sin is exposed and people
are convicted of sin and through obedience to the Word they are saved; and
those who fail to obey the Word are destroyed (slain). (Revelation 19:21.)
This same Jesus appeared riding on a white horse in the beginning of this
gospel age of time. (Revelation 6:2.) In that case He had a bow which was
equivalent of the rainbow God placed in the sky to confirm His promise of
mercy to humankind in Noah's time. The bow in this case is significant of God's
promise of mercy and salvation to the human family in Jesus Christ. Now He
appears again in the closing out of the age on the same white horse and
riding at the head of a great army. This army is composed of an innumerable
multitude out of every nation, kindred, tongue, and people. (Revelation 7:9),
representing the redeemed of the gospel era. They followed Him on white
horses and they were clothed in fine linen, white and clean. This fine linen
is declared to be the "righteousness of saints" in Revelation 19:8.
The innumerable company of Revelation 7:9 are said to be clothed in
"white robes" (verse 13), and verse 14 says they had
"...washed their robes, and made them white in the blood of the
Lamb." The armies that followed Him, then, are the blood washed throng
who have been redeemed through faith in the all atoning blood of the Lamb.
Note in this case that instead of
having a bow representing His promise of mercy, pardon, and redemption, He
has a sharp sword in this instance, signifying that He is on a mission of
judgment and vengeance against sinful men and false and apostate religions
this time.
In Revelation 18:1-2 & 4, we
read, "And after these things I saw another angel come down form heaven,
having great power; and the earth was lightened with his glory. And he cried
mightily with a strong voice, saying, Babylon the great is fallen, is fallen,
and is become the habitation of devils, and the hold of every foul spirit,
and a cage of every unclean and hateful bird. And I heard another voice from
heaven, saying, Come out of her, my people, that ye be not partakers of her
sins, and that ye receive not of her plagues."
The angel coming down from heaven
and lighting the earth with this glory seems to me to be the symbol of the
"Evening Light" Ministry which restored the full light of the
gospel which had not shown in its fullness since the time of the apostasy of
the morning church about 270 A.D. Ministers are referred to as angels
sometimes in God's Word. In the 2nd and 3rd chapters of Revelation, we find recorded
the messages of Jesus Christ to the seven churches in Asia; the minister in
charge or overseer of each church is addressed as "the angel of the
church which is at," etc. Here an angel represents a body of ministers
rather than just an individual minister.
The fall of Babylon is mentioned
in connection with the preaching of the "Evening Light" Ministry.
This last particular phase of Babylon (Protestantism denominationalism) had
not always been fallen. In its time it was much used of God, and God worked
mightily with them producing great revivals in which multitudes of souls were
saved. Now the time had come that God wanted to restore the Body of Christ as
a visible, unified, operating body in the earth as it was in the morning time
of this gospel era, free from human rule and government, with Christ as its
Head and it being operated through the guidance of the Holy Spirit. This was
the message of the "Evening Light" Reformation the unity of God's
people and the one true church divine. It was by rejecting this message and
holding on to their human institutions and creeds that the Protestantism
phase of Babylon fell and went into darkness.
Then followed the call to God's
people in verse four, "...Come out of her, my people,..." and they
came. In John 10:27, Jesus said, "My sheep hear my voice,...and they
follow me." In John 10:16 He said, "And other sheep I have, which
are not of this fold: them also I must bring, and they shall hear my voice;
and there shall be one fold, and one shepherd." Those who were truly
saved and knew God in sectism, when the "Evening Light" Message
began to sound forth under the anointing of the Holy Spirit, heard the voice
of the true Shepherd and recognized it and followed it, forsaking the human
sects and creeds they were in and coming to the one true Body of Christ.
Thus, Christ has been gathering together in one the true people of God and
maneuvering them into position for the great and final conflict. The
gathering began when the "Evening Light" Reformation broke in 1880
and has continued on and will continue until the final end of time. So we see
that just as Gog and Magog, consisting of the dragon, the beast, and false
prophet, are all being gathered together under the spirit of antichrist; so
the true people of God are being called out and gathered together under the
Spirit of God to the battle of that great day of God Almighty.
The Battle of Armageddon is going
on now and has been throughout this gospel dispensation, but more
particularly in this period incorporated in the "Evening Light"
Reformation time when the gathering of forces on both sides is going on in
dead earnest, but it will wax hotter and hotter as we approach nearer to the
end, and the forces and kinds of deception multiply and abound more and more.
The Bible says, "Evil men and seducers will wax worse and worse,
deceiving and being deceived." II Timothy 3:13.
Dear brethren, this is not a time
to play around. We are in this time right now and the powers of deception are
increasing and the kinds of deception are multiplying and many are being
deceived who once knew God and enjoyed His blessings in their lives, and the
love of many is waxing cold today who were once fervent in spirit, serving
the Lord. Let us all fight the good fight of faith, lay hold on eternal life
and follow the Captain of the Lord's host into the battle wherever He may
lead.
I want to discuss one more thing
as we come to the close. In Revelation 14:18-20 we have described the harvest
of the world which could cover the same period of time I have been
discussing, only by different symbols. In verse twenty it says, "And the
winepress was trodden without the city, and blood came out of the winepress,
even unto the horse bridles, by the space of a thousand and six hundred
furlongs." A tremendous thing is described here and it would be a
gruesome thing indeed to think of it in literal terms. It could not possibly
refer to anything literal because all of the four billion plus people that
are in the world today do not have that much blood in their bodies. Then what
does it mean?
In Ezekiel 33:1-6 we have set
forth the matter of an enemy coming against the land of Israel and the duties
of the watchman who has been set by the people. He was to sound the trumpet
and warn the people. It is said that if he sounded the warning and they
failed to take heed and perished, their blood would be upon themselves. Also,
if he failed to sound the warning and the enemy came upon them and destroyed
them, their blood would be required at the watchman's hand. Then in verses 7-9
this same thing is carried over and applied to God-called, God-sent ministers
and overseers in this gospel age. Hebrews 13:17, speaking of overseers of
congregations, says, "...For they watch for your souls, as they that
must give account,..." This also would apply in a way to any minister of
God who deals with the souls of men. Paul said in Acts 20:26-27,
"Wherefore I take you to record this day, that I am pure from the blood
of all men. For I have not shunned to declare unto you all the counsel of
God."
Now what this all sums up to is
the situation we are face to face with today. On the one hand, we have many
ministers in Christendom today who are so compromising and fail to tell the
people the consequences of the things they are doing and excusing things in
people's lives which are destroying their souls and are failing to declare
the full counsel of God to the people so that the blood of many souls is on
their hands. On the other hand, we are in a time which is characterized by
free thinking and everybody thinking for themselves, and when ministers of
God are faithful to declare the full counsel of God and deal pointedly with
souls about the things they are doing which will destroy their souls; many
times they just pass it off and say, "I don't see it that way. I have my
way the same as he has his, and I have just as much right to see it my way as
he does to see it his way." So they just go on their merry way, failing
to give heed and to measure up and be doers of the Word, and become deceived.
Their blood is on their own hands because they were faithfully warned by the
minister God had given them.
But in either case, whether it is
on the people's part or the minister's part, there is a great failing today
and the blood of souls is running real deep right now. We are in the vortex
of the Battle of Armageddon and much soul blood is being shed right before
our eyes. This Scripture in Revelation 14:20 gives us an idea of how
tremendous this thing is now and it's getting worse. So, let us fear God and
keep His commandments and walk humbly before Him, lest our soul blood be
mingled with the soul blood of the multitudes who are failing of the grace of
God. Let us be assured that this great conflict is going to end in
"victory for him to whom all triumph belongs" and if we continue
faithful unto death we shall be saved eternally.
BINDING ON EARTH AND IN HEAVEN
a. The Keys of the Kingdom of
Heaven
QUESTION: Please explain Matthew
16:19. What does it mean when Jesus said to Peter that He would give him
"the keys of the kingdom of heaven"?
ANSWER: Matthew 16:19 reads in
full, "And I will give unto thee the keys of the kingdom of heaven: and
whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever
thou shalt loose on earth shall be loosed in heaven." Such a glorious
and awesome truth is expressed here! Let us examine it a little.
"Keys" would be an
instrument by which an entrance would be unlocked and opened into the kingdom
of heaven. This is evidently the WORD and the SPIRIT of God. Jesus said in
John 3:7, "...Ye must be born again" and in John 3:5,
"...Except a man be born of the water and of the Spirit, he cannot enter
into the kingdom of God." How is a person born again? I Peter 1:23 says,
"Being born again, not of corruptible seed, but of incorruptible, by the
WORD OF GOD, which liveth and abideth for ever." James 1:18 says,
"Of his own will begat he us with the WORD OF TRUTH, that we should be a
kind of first fruits of his creatures." In I Corinthians 4:15 we read,
"...For in Christ Jesus I have begotten you through the gospel."
John 1:13 declares that those who receive Christ are born of God. In Romans
1:16 Paul says that the GOSPEL OF CHRIST is the power of God unto salvation.
All the above scriptures make it
clear that access into salvation or the kingdom of God is through the gospel.
But the gospel is a two-pronged thing. In Zechariah 4:6, we read concerning
the two olive trees in Zecharaiah's vision "...This is the word of the
Lord unto Zerubbabel, saying, "Not by might, nor by power, but by my
spirit, saith the Lord of hosts." So the Gospel of Christ must be
composed of both the WORD and the SPIRIT the Word anointed and empowered by
the Holy Spirit. In John 6:63, Jesus said, "It is the spirit that
quickeneth; the flesh profiteth nothing: the words that I speak unto you,
they are spirit, and they are life." Paul said in I Corinthians 2:4-5,
"And my speech and my preaching was not with enticing words of man's
wisdom, but in demonstration of the Spirit and of power: That your faith
should not stand in the wisdom of men, but in the power of God." God
help us all at this point. II Corinthians 3:6 says, "Who also hath made
us able ministers of the new testament; not of the letter, but of the spirit:
for the letter killeth, but the spirit giveth life." So we see the Word
alone is not sufficient but it must be accompanied by the Spirit and backed
by Holy Spirit anointing.
Therefore, we conclude that God's
Word and His Spirit are the keys to the kingdom of heaven and open an access
into Christ and salvation. Hebrews 5:9 says that Christ "...became the
author of eternal salvation unto all them that obey him." So we see that
as one obeys God's Word and meets the conditions laid down therein for being
saved confession of sin (I John 1:9), repentance (II Corinthians 7:10-11;
Acts 3:19; Luke 24:47; Mark 1:14-15), restitution (II Corinthians 7:10; Luke
19:8; Ezekiel 33:15), and faith in the Lord Jesus Christ and the merits of
His shed blood, the door swings wide open to him and he is accepted into the
kingdom of God.
This is exactly what Jesus gave to
Peter in this text and also to all the apostles, and further to their
successors throughout this gospel age of time; even NOW to the holy,
God-called, God-qualified, Holy Spirit filled ministry which God has in the
Church and in the world at this present time. They also possess these keys to
the kingdom of heaven.
In Matthew 28:19-20, Jesus said to
His disciples, "Go ye therefore, and teach all nations, baptizing them
in the name of the Father, and of the Son, and of the Holy Ghost: Teaching
them to observe all things whatsoever I have commanded you: and, lo, I am
with you alway, even unto the end of the world." It is evident here that
Jesus ordained and commissioned a perpetual ministry who would have the same
power and authority (the same keys of the kingdom God's Word and Spirit) as
those early ones had. This was to last unto the end of the world and just as
God encouraged Joshua by telling him, "...As I was with Moses, so I will
be with thee," (Joshua 3:7) he says the same to His true ministers
today, "As I was with Peter, James and John and their immediate
brethren, so am I with you." His promise was, "...I am with you
alway, even unto the end of the world." (Matthew 28:20.) That reaches to
us down here in this end of the gospel age the same as it applied to those
disciples in the early beginning of this gospel age.
b. Whatsoever Thou Shalt Bind On Earth QUESTION:
Please explain the part of Matthew 16:19 that says, "Whatsoever thou
shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose
on earth shall be loosed in heaven."
ANSWER: Matt 16:19 reads in full, "And I will give unto thee
the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth
shall be bound in heaven: and whatsoever thou shalt loose on earth shall be
loosed in heaven." II Corinthians 5:19 says that God "...hath
committed unto us the word of reconciliation." Mark 16:16 confirms this
by saying that he who believes the gospel and is baptized shall be saved. But
to God's true ministers is also committed the ministry of condemnation and
Jesus confirmed that, too, in this verse where He said, "...He that believeth
not shall be damned." Paul said in II Corinthians 2:15-16, "For we
are unto God a sweet savour of Christ, in them that are saved, and in them
that perish: To the one we are the savour of death unto death; and to the
other the savour of life unto life. And who is sufficient for these
things?" Surely, only those whom God has called, qualified, filled with
His Spirit, commissioned and sent forth would be sufficient for this
responsibility of loosing and binding souls for the judgment.
In this grant to the ministry from
Jesus Himself is also included the power and authority of the ministry under
God through the divine unction and anointing of the Holy Spirit and in strict
accordance with God's Word to govern, execute discipline, and maintain order
in the Church of God. In the teachings of Jesus in Matthew 18:15-18, in the
matter of dealing with a trespassing brother, He gives a step by step
procedure for dealing with this. If the trespassing brother was obstinate and
could not be gained through the first two steps, then it culminated in taking
the matter to the Church. If he refused to accept admonition from the Church,
then he was to be counted as a heathen and a publican. Then follows in verse
18 the same statement as given in Matthew 16:19, "Verily I say unto you,
Whatsoever ye shall bind on earth shall be bound in heaven:..."
Thus we see that the "keys of
the kingdom" are also used by the true ministers of God in exercising
government, discipline, and keeping order in the Church in binding or loosing
certain things and people. When these things are carried out through the
leading of the Holy Spirit and according to God's Word all the way, even to
our attitudes, feelings, purposes and motives, God in heaven will back it up
and count it the same way in heaven. Remember, God's Word is forever settled
in heaven and it is the same down here as it is up there, and when it is
strictly observed down here it will register up there just the same.
In I Corinthians 5:4-5 Paul is
dealing with the matter of an incestuous person in the Corinthian Church and
he instructs them, "In the name of our Lord Jesus Christ, when ye are
gathered together, and my spirit, with the power of our Lord Jesus Christ, To
deliver such an one unto Satan for the destruction of the flesh, that the
spirit may be saved in the day of the Lord Jesus." Here they are
instructed in the power and authority of Christ through the Spirit to
excommunicate or cast out of the Church (bind him according to our text). He
gives the reason for this in the next verse: "...A little leaven
leaveneth the whole lump." In other words, if that person stays among
you in that condition, the infection will spread and more will be affected by
it, so purge out the leaven and save the Church. This is one purpose of
discipline in the Church to save the Church and keep it clean.
Discipline remained strict in the
Church through those early years as the ministry used the keys that God had
given unto them God's Word and God's Spirit to administer discipline and
government in the Church. God put His seal of approval on this and through it
kept the Church clean and pure and made it a light to the world, a city on a
hill that could not be hid. He continued to confirm His Word with signs
following among them and to show forth the glory of God and the perfection of
beauty in it. But down in the third century discipline became more slack, and
foreign elements began to creep in. God never stopped this trend because He
had given unto His ministry in the Church the keys of the kingdom and the
power and authority to bind all evil elements and to loose all right and good
things. He never interfered with this trend, but as evil elements were
allowed to come in and continue there, He Himself just moved on out and left
it with them. The result was the great apostasy was set up and established in
the earth. The true Church was lost sight of for a long period of time.
QUESTION: I would like for you to
explain Matthew 16:19.
ANSWER: Matthew 16:19 reads thus:
"And I will give unto thee the keys of the kingdom of heaven: and
whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever
thou shalt loose on earth shall be loosed in heaven. "From verse 15
through verse 19 is recorded a personal conversation between Peter and Jesus.
It was not necessarily intended to be that way. Jesus had asked the entire
company of His apostles, "...Whom say ye that I am?" Peter was
quicker in answering than were the others and consequently Jesus directed His
remarks to him personally. But actually His remarks would apply to all of the
company as well as Peter because He had directed His question to the entire
company. His remarks did apply to all of them and not to them only but also
to their successors clear on down through the generations of mankind even unto
us and beyond us if time continues and other generations follow us. This will
be clearly evident from other scriptures which we will pick up as we go
along. Therefore we can safely conclude with certainty that this text does
not teach what some try to make it teach; that Peter is to be considered the
head of the Church and as having personal and exclusive rights to the keys of
the kingdom. The remarks made here by Jesus apply to all of them, even though
they are directed to Peter, but only because he was the first to speak up in
response to Jesus' question.
Then we must endeavor first of all
to establish what the keys of the kingdom are. A key is something that opens
up or unlocks and provides an entrance or access to a building, house, or
situation. In the fourth chapter of Zechariah is recorded a vision that the
prophet Zechariah had and the principal objects of it were a golden
candlestick and two olive trees, one on either side of the candlestick. First
we will consider the candlestick and what it represented. In the first
chapter of Revelation is recorded a vision that John had of Jesus Christ as
the high priest of God in the Church or kingdom of God (verses 10 through
20). In verse 12 he saw seven golden candlesticks. And in verse 13 he saw one
like unto the Son of man (Jesus). In verse 20 Jesus explained that the seven
golden candlesticks were the seven churches (named in verse 11). Then it is
clear that a candlestick was used to represent a church. In Revelation,
chapter one, seven candlesticks were used to represent the seven churches of
Asia to which the book of Revelation was sent. Then we conclude that the
single candlestick in Zechariah 4:2 represented the one entire universal
Church of God or Kingdom of God. In Zechariah 4:6 these two olive trees are
declared to be the Word of the Lord, saying, "...Not by might, nor by
power, but by my spirit, saith the Lord of hosts." Then it is clear that
the two olive trees represent the Word of God and the Spirit of God. Again
these two olive trees are further identified in Zechariah 4:14 where it is
said, "...These are the two anointed ones, that stand by the Lord of the
whole earth." In Revelation 11:3-4 it is said, "And I will give
power unto my TWO WITNESSES, and they shall prophesy a thousand two hundred and
threescore days, clothed in sackcloth. These are the two olive trees, and the
two candlesticks standing before the God of the earth." The emphasis
here is on the two witnesses.
Now let us see what are the two
principal witnesses of God in the earth. Romans 8:16 says, "The Spirit
itself beareth witness with our spirit,..." Hebrews 10:15 says,
"Whereof the Holy Ghost also is a witness to us:..." These texts
establish the fact that the Holy Spirit is one of God's principal witnesses in
the earth. In John 5:39 Jesus said, "Search the scriptures;...they are
they which testify of me." Also Luke 24:27 says, "And beginning at
Moses and all the prophets, he expounded unto them in all the scriptures the
things concerning himself." There are other scriptures confirming the
Spirit and the Word to be God's two witnesses. But in Revelation 11:3-4 it
refers to the two witnesses being the two olive trees standing before the God
of the earth which refers us right back to Zechariah 4:3 and verse 14 says,
"...These are the two anointed ones, that stand by the Lord of the whole
earth." And verse 6 declares them to be the Word of God by the Spirit of
God. But verse 12 presents the two olive trees (Word and Spirit) through two
golden pipes emptying the golden oil out of themselves into the candlestick.
Thus we see that the Word and the Spirit of God are the two agents of God to
pour their essence, grace, power and strength into the Church to make it the
light of the world, a city set on an hill which cannot be hid; an all-conquering,
all-triumphant, all-victorious, all-glorious entity in the world. It is these
two agents that open the door and provide a means of access into the kingdom
of God (salvation). These also provide the necessary ingredients to sustain
and maintain the soul in the kingdom of God after it has been guided into
salvation. Then it is clear that these two agents (God's Word and God's
Spirit) are the keys of the kingdom of God. This is what Jesus promised to
Peter and to all the other apostles when He charged them to go into all the
world and preach the gospel to every creature (Mark 16:15.)
But he did not send them forth
half-equipped. He gave them the WORD and commanded them to preach it just as
He had given it to them. (Mark 16:15, Matthew 28:19-20, II Timothy 4:2.) But
He told them to tarry in the city of Jerusalem until they were endued with
power from on high. (Luke 24:49.) Again in Acts 1:4 Jesus told these men to
wait in Jerusalem for the promise of the Father and in verse 5 He declares
this to be the Holy Ghost. The Word alone was not sufficient. They had to be
filled with the Holy Spirit to give anointing, power and conviction to the
Word. In Zechariah's vision (Zechariah 4:6) the two olive trees were declared
to be the WORD by the SPIRIT. These two agents govern, control and direct all
the operations and activities of the Church of God. I know of no record
anywhere in the Bible, where God ever gave anything more than the Word and
the Spirit of God to any minister to carry on His work, and He certainly has
never given any God-called minister less. But He gave to Peter, to all the
apostles, to their successors, to every God-called minister throughout the
generations of mankind, and every God-called minister living in the world
today, these two keys to the kingdom of God (God's Word and God's Spirit) and
sent them forth to do their job. In I Peter 1:12 Peter referred to
"...them that have preached the gospel unto you with the Holy Ghost sent
down from heaven;..." This is the way God's work has always been carried
on; God's Word by His Spirit; and by these the kingdom of heaven has always
been opened to men who would obey it and closed to men who would not obey it.
BISHOPS,
DEACONS, ELDERS, MINISTERS, AND PASTORS
a. Minister Or To Bishops Only
QUESTION: Does I Timothy 3:1 apply to any minister or just to
bishops only?
ANSWER: This verse refers specifically to "bishops"
and the following verses give a detailed outline of the qualifications of the
man who is to fill that place. The New American Standard Version says,
"If any man aspires to the office of overseer." Williams Version
says, "...the office of pastor." King James says, "If any man
desire the office of a bishop." This makes it clear that the
"bishop" is the overseer or pastor in a congregation. The catalog
of qualifications given in this case are strict and are calculated to protect
and establish the bishop's (pastor's) right to speak on any and all matters
even in dealing with members of his congregation on real close points as a
pastor must do at times. But there may be those, and I am sure there are,
whom God has His hand on and is using in a good way to proclaim His gospel
and edify the church and win souls for Him whom we might not consider
eligible to fill the responsible place of a "bishop" pastor or overseer
of a congregation. It surely would be clear to all that the pastor has a
unique calling and fills a unique place in and to the church where he pastors
and that his qualifications would be more strict than for a "lay
preacher" or someone else working for God in other capacities.
QUESTION: Who are the elders in the Church? When are they elders?
Does ordination have anything to do with being an elder? What is a bishop and
what is a deacon? If a minister has a rebellious child, does that take away
his gift?
ANSWER: We have several questions in one here, but they are all
related, so maybe we can discuss them all together.
It seems apparent from the
Scriptures that the term "Elder" and the term "Bishop"
are used interchangeably and apply to the same officer in the Church. We are
not to confuse the present use of the term "Bishop" with what it
was in the early Church of the Apostolic period. F. G. Smith in his book The
Revelation Explained, on page 94, quotes from the historian Waddington who says,
"...and it is even certain that the terms 'Bishop,' 'Elder' and
'Presbyter' were, in the first instances, and for a short period, sometimes
used synonymously, and indiscriminately applied to the same order in the
ministry." On page 95 of the same book he quotes from the historian
Milman who says, "The earliest Christian communities appear to have been
ruled and represented, in the absence of the apostle who was their first
founder, by their elders, who are likewise called bishops, or overseers of
the church." Further he quotes from D'Aubigne's History of the
Reformation on page 96, "The church was in the beginning a community of
brethren, guided by a few of the brethren." And again, "All
Christians were priests of the living God, with humble pastors as their
guides."
It will be noted in all these
quotations from these historians that they are going back to the beginning
and describing how it was then. That is what we must do to get a proper
understanding of these officers in the Church and their functions. We can certainly
be sure that when the Church was brand-new and fresh from the hand of God
that it would be perfect and exactly like He wanted it. As it was then, so
must it be now. We must go back to the beginning of the New Testament Church
for our pattern and not allow our vision to be clouded by all the
paraphernalia that has been attached to these terms by ambitious and aspiring
men down through the apostasy and the Dark Ages and their present day usage
which has come on down to us from that time.
The Holy Scriptures also attest to
this. In Titus 1:5 we read Paul's instruction to Titus, "...set in order
the things that are wanting, and ordain elders in every city, as I had
appointed thee." Then verse seven says, "For a bishop must be
blameless, etc." It is clear here that the terms "Elder" and
"Bishop" are used interchangeably.
We find in Titus 1:6 that the
qualifications for an "Elder" (Bishop) is that he must have
faithful children not accused of riot or unruly, and in I Timothy 3:4 we
read, "One that ruleth well his own house, having his children in
subjection with all gravity." But these are conditions that change.
Sometimes unruly children through the prayers of their parents and the
saints, settle down and behave better. Sometimes they become more rebellious and
leave home. In different ways these conditions may change. Also, they have
been known to get saved, shape up and do well. So, let us not give up on
them, but pray for them and be all the help to them and their parents that we
can. Perchance God may undertake in the matter and solve the problem in the
best way and to the best interest of all parties involved.
I would hesitate to say that a
minister having a rebellious child would cause his gift to be taken away.
However, if conditions became bad enough it would perhaps shut him down in
the exercise of his gift for the time being until conditions changed to clear
him for going ahead in his calling.
In Acts 20:17 we read concerning
Paul, "And from Miletus he sent to Ephesus, and called the elders of the
church." We see here that at least some congregations had a plurality of
elders more than just one. Also, in verse 28 of this chapter we learn
something else about the elders the most important thing. That is that they
were divinely appointed and qualified by the Holy Ghost and that they were
the overseers of the Church of God. Their specified duty in this verse was to
"...feed the church of God, which he hath purchased with his own
blood." Also in the next three verses they are warned about some who
would come in among them, and some of their own number who would break rank,
and draw away disciples after them. These elders are charged with the
responsibility of watching and standing guard over the Church and protecting
it against schisms and divisions, false and erroneous doctrines. In I Peter
5:1-3, Peter is exhorting the "Elders" (it is important to note
that he also classifies himself as an "Elder" even though he was an
"Apostle") and he exhorts them to "feed the flock of God"
and take "the oversight thereof." Verse three, "Neither as
being lords [not overruling margin] over God's heritage, but being ensamples
to the flock." Paul declared in II Corinthians 1:24 that he did not have
dominion over their faith, but was a helper of their joy. Some unwise and
overruling pastors require things of people which are beyond their faith,
light, understanding and experience to which they have attained, and
discourage them and crush their spirits. Instead, they should teach them in
love and sympathy and set a good example before them of those things to which
they desire them to attain. Again in Hebrews 13:17 we read, "Obey them that
have the rule over you, and submit yourselves: for they watch for your souls,
as they that must give an account,..." Where this text says "Rule
over you," the margin says, "Guide." One of the principal ways
that a pastor rules over his congregation is in teaching them from God's Word
in precept and then showing them how it works by a good example of what he is
teaching. These texts all set forth the work of an "Elder" and his
responsibilities and duties and also his authority.
It has already been noted that an
"Elder" is appointed, qualified and empowered by the Holy Ghost.
But a recognition of his call and qualifications for this work which is known
as "ordination" is also taught in the Scriptures. This is usually
done by the laying on of hands of other ministers. Paul wrote to Titus to
"...Ordain elders in every city,..." Titus 1:5. Paul also wrote to
Timothy to stir up the gift of God which was in him by the putting on of his
hands. II Timothy 1:6. I Timothy 4:14 says, "Neglect not the gift that
is in thee, which was given thee by prophecy, with the laying on of the hands
of the presbytery." In Acts 13:2-3 we read, "As they ministered to
the Lord and fasted, the Holy Ghost said, Separate me Barnabas and Saul for
the work whereunto I have called them. And when they had fasted and prayed,
and laid their hands on them, they sent them away." Then verse four
says, "So they, being sent forth by the Holy Ghost,..." All these
texts make it clear that the Holy Ghost is the One who calls, sends, endows
with gifts and qualifies "Elders," and also that the Holy Ghost
Himself wants the other ministers to recognize what He has done and to
signify it by the sign of laying on of their hands. It is certain that any
minister can feel freer in the exercise of his ministry and work more
effectually when he knows that he has the recognition, support, backing and
approval of the other ministers among whom he works and of the saints. For
one to successfully fulfill the office of an "Elder" or
"Overseer" in a congregation in all its aspects he should be
ordained by the laying on of hands of other ordained ministers. He may preach
just as well and feed the flock just as well without it, but when it comes to
exercising authority and dealing with problems which may arise in the congregation,
he will be much more effective and respected in his judgment if he has the
recognition and backing of the ministry and the people he is dealing with
know it. So I would say that one is a full-fledged "Elder,"
eligible to fulfill all the aspects of his office, when he is ordained by the
laying on of hands of the presbytery.
In the early Church there were two
classes of officers "Elders" and "Deacons." The
"Elders" were in charge of the spiritual oversight and operation of
the Church, while the "Deacons" were in charge of the temporal
affairs of the Church and the administration of its charities, etc.
In the first four verses of the
sixth chapter of Acts, we have the introduction of the office of
"Deacon" into the Church. In this case a murmuring of the Grecians
against the Hebrews because their widows were neglected in the administration
of the charities and care of them by the Church was taking place. In other
words, they felt they were being discriminated against and that partiality
was being shown. It is altogether possible that this was the case, since the
Jerusalem Church was predominantly Jewish and they had not yet learned that
all men were equal in God's sight and that there was neither Jew nor Greek in
the body of Christ. When this murmuring reached the apostles, they called the
whole company together and instructed them to choose out from among them
seven men filled with the Holy Ghost and wisdom, and they would appoint them
over this business, but they would give themselves continually to prayer, and
to the ministry of the Word. That was their job and they did not have time to
attend to the administration of temporal matters. Verse six says that when
these men were chosen and brought to the apostles they prayed and laid their
hands on them. These men were ordained to administer in the office of a
"Deacon" in that Jerusalem Church.
In the third chapter of I Timothy
we have set forth the qualifications of a "Bishop" or
"Elder" in the first seven verses. Then verses 8-13 set forth the
qualifications of a "Deacon." You will notice there are some strict
requirements on the "Deacon" as well as on the "Elder,"
and some of them are the same. God is very particular about any person who
administers in any office in His Church. The deacons were required to be
filled with the Holy Ghost the same as the elder was required to be Spirit
filled. All who administer any office in the Church or occupy any position of
leadership in the Church are to be Spirit-filled people.
QUESTION: Please explain I Peter 5:1-3; especially verse 3 which
says, "Neither as being lords over God's heritage, but being ensamples
to the flock." How could a pastor or minister be a lord over God's
heritage?
ANSWER: I Peter 5:1-3 reads: "The elders which are among
you I exhort, who am also an elder, and a witness of the sufferings of
Christ, and also a partaker of the glory that shall be revealed: Feed the
flock of God which is among you, taking the oversight thereof, not by
constraint, but willingly; not for filthy lucre, but of a ready mind; Neither
as being lords over God's heritage, but being ensamples to the flock."
The reference here to
"elders" refers to the office in the church (pastor, bishop,
presbyter, overseer). The first thing I wish to notice is how different this
actually is from the claim of the Catholic church that Peter was the first
bishop or pope (official head of the church). He presents himself here as
just an elder among other elders, and makes no ambiguous claim to any special
position among them at all. His only claim of distinction is that he was a
witness of the sufferings of Christ, and a partaker of the glory that shall
be revealed. This was the requirement for apostleship (Acts 1:21-22), and
Peter was one of the twelve apostles. Perhaps the other elders he addressed here
were not, which gave him a degree of distinction among them. But it still
remains that he presented himself as an elder among elders and made no
reference to his being an apostle. There was an humble quality among those
first ministers of the Christian church. Jesus taught His disciples this. In
Matthew 20:25-27 we read: "But Jesus called them unto him, and said, Ye
know that the princes of the Gentiles exercise dominion over them, and they
that are great exercise authority upon them. But it shall not be so among
you: but whosoever will be great among you, let him be your minister; And
whosoever will be chief among you, let him be your servant." Then in
verse 28 He presents Himself as the pattern, example, or model and said,
"Even as the Son of man came not to be ministered unto, but to minister,
and to give his life a ransom for many." The idea of promoting one
minister above others and attaching clerical and ecclesiastical titles to his
name was reserved for the apostate church in a later time as it slipped into
apostasy on its way into the dark ages and the establishment of the "man
of sin" (II Thessalonians 2:3-4) as the universal head of the church.
Exalting of ministers above other ministers was the path that led to this.
Paul referred to it as "the mystery of iniquity" in II
Thessalonians 2:7. John referred to one, Diotrephes, who loved to have
preeminence in the church (III John 9), and denounced him for this.
In I Peter 5:2, Peter gives this
charge to these elders: "Feed the flock of God which is among
you,..." It is the duty of all pastors to feed the souls of his
congregation on the pure, unadulterated Word of God. In John 21:15-17, Jesus
charged Peter three times to feed His sheep and His lambs. In Acts 20:28,
Paul charged the elders of Ephesus, "Take heed therefore unto
yourselves, and to all the flock, over the which the Holy Ghost hath made you
overseers, to feed the church of God, which he hath purchased with his own
blood." Therefore, it is clearly the pastor's duty and responsibility to
feed the souls of his congregation.
Continuing on in verse 2, Peter
states that the pastor or elder is to accept his office and responsibility of
the congregation not by constraint (coercion or pressure), but willingly (God
loves willing service). They are not to have money as a prime objective but
are to serve with a ready mind. Paul also gives this as a required
qualification for a bishop (I Timothy 3:3) or elder (Titus 1:7).
("Bishop" and "elder" are interchangeable and the same
scripturally). In these two texts Paul says they are not to be given to or
greedy of filthy lucre (money).
Then verse 3 says, "Neither
as being lords over God's heritage [the margin here says
"overruling"], but being ensamples to the flock." The pastor
is not to be a tyrant, despot or overlord, but is to be a shepherd, feeder,
and helper of his flock. Paul says in II Corinthians 1:24, "Not for that
we have dominion over your faith, but are helpers of your joy: for by faith
ye stand." We see that we are not to domineer over them or dominate
their lives and faith but are to faithfully teach them the standards of God's
Word. We are to help them by every means available to us to grow and mature
in their faith and experience; but in the meantime, while they are coming to
the full standard, not be chastising them all the time for not being up to
it.
The true pastor will teach his
congregation the principles of truth in the New Testament. Then he will say
to them, "This now is the instruction and this is how you do it. Just
watch me now and see how it works." He is to be the example for them.
Paul said in Philippians 3:17, "Brethren, be followers together of me,
and mark them which walk so as ye have us for an ensample." Again in
Galatians 1:15-16, Paul said, "But when it pleased God, who...called me
by his grace, To reveal his Son in me, that I might preach him among the
heathen;..." What a great truth is expressed here! Paul realized that he
was not qualified to preach Christ until he could reveal Christ. Neither is
anyone else. Again in Philippians 4:9, Paul says, "Those things, which
ye have both learned, and received, and heard, and seen in me, do: and the
God of peace shall be with you." Note: They had seen in him what they
had heard from him. If a minister preaches a standard that he cannot produce
a good example of but, at the same time, chastises his congregation if they
are short of it, is an example of one of the ways in which he overrules or
exercises lordship over them.
Read Ezekiel 34:1-10, and get a
good, clear, concise picture of an unfaithful minister (pastor) who is a lord
over God's heritage. Verse 3 says the shepherds eat the fat and clothe
themselves with wool but feed not the flock. Verse 8 says they feed
themselves but feed not the flock. Verse 4 says they have not strengthened
the diseased, healed the sick, bound up the broken, brought back those who
were driven away, sought the lost; but they have ruled with force and
cruelty. What a sad state for a congregation who has a pastor who does not
take care of their needs and is always demanding more of them but actually
doing less for them.
How different this is from the
true, humble pastors whom the Holy Ghost appoints as overseers of
congregations. They rule over them by guiding them (Hebrews 13:17) and
showing them how the gospel works out in their own lives.
QUESTION: Please comment on
Ezekiel 34:2-6 (Who are these shepherds?); also taking into consideration
verse 12 "The cloudy and dark day."
ANSWER: The shepherds spoken of in
these verses would be those whom God had appointed to guide, care for, and
feed His flock, the children of Israel. This would refer to their priests and
prophets. Also in this case, since Israel's government was a combination of
church and state, it might include their kings and rulers as well. These were
all set over the children of Israel to seek their welfare and best interest
and to guide them in both sacred and secular things. We get a good view of
the Good Shepherd in the 23rd Psalm. We see the Good Shepherd here providing
all the wants of His sheep, leading them to the still waters and providing
for them security and sufficiency so that they lie down in peace in green
pastures. He never forsakes His flock but is with them in trouble and
adversity the same as in prosperity which is evidenced by His walking with
them through the valley of the shadow of death. He always provides abundance
for them even to the overflowing stage and sets them a table right in the
presence of their enemies.
In John 10:11, Jesus declares
Himself to be the Good Shepherd and declares that the Good Shepherd giveth
His life for the sheep. Then in verse 12 He speaks of the hireling, whose own
the sheep are not, and when he sees the wolf coming he leaves the sheep and
fleeth; the wolf catches the sheep and scatters them. Jesus further explained
in verse 13 that the reason the hireling flees when danger and trouble
threatens is because he is just a hireling and is primarily interested in his
hire and temporal gain and does not care for the sheep.
Again in Luke 15:3-7, Jesus
presents another graphic picture of a Good Shepherd looking after his sheep.
He has a hundred sheep and one wanders away and gets lost. He leaves the
ninety-nine in the fold and goes in search of the lost one until he finds it;
then he puts it on his shoulder and carries it home. He cares for all his
sheep and when one is in trouble, that is the one he seeks to help.
These shepherds spoken of in
Ezekiel 34:2-6, were supposed to be like this and like the Good Shepherd of
John 10:11, and the Shepherd featured in the twenty-third Psalm. But, oh, how
different they were! They were like the hireling Jesus mentioned in John
10:12-13, and were looking after their own comforts and gain. They were
entirely insensitive to the needs of the flock. They did not strengthen the diseased,
heal the sick, bind up the broken, bring back those who were driven away, nor
seek that which was lost. They ruled with force and cruelty. They were
totally unfaithful and entirely insensitive to their responsibility as
shepherds of a flock. As a result, the sheep were scattered and wandered
through all the mountains and high hills of the whole earth and became meat
to be devoured by the beasts of the field. This all actually happened to the
children of Israel again and again because of their wickedness and idolatry
which was instigated by their priests, prophets, and rulers. It is also a
type of what has happened to the people of God (spiritual Israel) during this
gospel dispensation and has a second fulfillment there.
In Isaiah 9:16, we read, "For
the leaders of this people cause them to err; and they that are led of them
are destroyed." Again we read in Isaiah 3:12, "...O my people, they
which lead thee cause thee to err, and destroy the way of thy paths." In
Jeremiah 23, beginning with verse 9 is a strong indictment against the
prophets and priests of Israel. Verse 11 says, "For both prophet and
priest are profane; yea, in my house have I found their wickedness, saith the
Lord." We also read in verse 13, "And I have seen folly in the
prophets of Samaria; they prophesied in Baal, and caused my people Israel to
err." Clear on down through verse 32 God is strongly proclaiming against
the prophets who prophesy in His name declaring that "the Lord hath
said," but they prophesy lies and falsehoods.
The awful consequences of all this
false prophesying and the profanity among priests and prophets are found in
Jeremiah 14:13-16, which I will insert here. "Then said I, Ah, Lord God!
behold, the prophets say unto them, Ye shall not see the sword, neither shall
ye have famine; but I will give you assured peace in this place. Then the
Lord said unto me, The prophets prophesy lies in my name: I sent them not,
neither have I commanded them, neither spake unto them: they prophesy unto
you a false vision and divination, and a thing of naught, and the deceit of
their heart. Therefore thus saith the Lord concerning the prophets that
prophesy in my name, and I sent them not, yet they say, Sword and famine
shall not be in this land; By sword and famine shall those prophets be
consumed. And the people to whom they prophesy shall be cast out in the
streets of Jerusalem because of the famine and the sword;..." It becomes
apparent here that the people who listen to the prophets who prophesy
falsehoods and offer security in those falsehoods and doctrines that are not
according to God's Word, shall become victims of those prophets (be devoured
by the beasts of the field the false prophets) and share the same fate with
them.
In Hosea 5:10 it says, "The
princes of Judah were like them that remove the bound: therefore I will pour
out my wrath upon them like water." A few other texts regarding
landmarks and bounds will add a little emphasis to this text where it says
"The princes of Judah were like them that remove the bound." When
the Israelites entered into Canaan land, everyone received an inheritance
consisting of a piece of land secured by bounds and landmarks. This was to
remain in that family throughout their generation. This inheritance was
considered such a valuable and sacred thing that the daughters of one tribe
were forbidden to marry into another tribe because it would affect their
inheritance which was not transferable to any other tribe. In Deuteronomy
27:17 a curse was pronounced upon anyone who tampered with the landmark and
altered the bounds of his neighbor's field. Also read Proverbs 22:28 and
Deuteronomy 19:14. We see this was a very strong charge against the princes
of Judah who were like them that removed the bound. The princes of Judah
would be their prophets, priests, and rulers. They had tampered with God's
Word and law, and prophesied falsely to the people and led them into error
and idolatry, and God's wrath was against them.
This whole discussion describes
the class and condition of the shepherds in Ezekiel 34, and the awful
consequences of their lordship over the people. It will be necessary to wait
until another time to consider the other part of the question, "the
cloudy and dark day."
QUESTION: What should be the position of the Church of God and
saints in general in regard to ministers and gospel workers who willingly
submit themselves into the hands of doctors and go to hospitals or resort to
medicines? Would it be thought conceivable that God would instruct such an
one to submit to doctors, etc.?
ANSWER: Divine healing has been a fundamental, cardinal
doctrine of the Church of God from its inception on the Day of Pentecost and
throughout this dispensation of time down to now. In Act. 5:12 we read of
many signs and wonders being wrought among the people by the hands of the
apostles. Verse 15 tells of them bringing forth the sick and laying them on
beds and couches in the street in order that the shadow of Peter might pass
over them that they might be healed. Verse 16 tells of many people from the
cities roundabout bringing their sick folks into Jerusalem, and they were
every one healed. The Church started out this way, and everywhere the gospel
of the kingdom has been preached, both then and all along through the ages of
time until now, it has been accompanied by healing of the sick. The preaching
of the gospel and divine healing have always gone hand in hand they are
actually components one of another.
The doctrine of divine healing was
taught and practiced by all the early ministers of this Evening Light Reformation,
and is still taught and practiced by the true ministers of God today. My
parents were both among the early pioneer ministers of the Evening Light
Reformation, and I had first hand knowledge from them as to how this doctrine
was taught and practiced among them. They taught that saints should trust God
with their bodies as well as their souls, and it was God's will and plan to
heal His people without the aid of doctors and medicines in answer to the
prayer of faith. This has been the code that true saints of God have lived by
throughout this age of time. God has set His seal to it, and has healed every
kind of sickness and disease in the books, and has confirmed the preaching of
this doctrine with signs following.
It has always been considered
substandard for saints in light to resort to medical remedies and treatment,
and still is. There are too many among us today going to hospitals and dying
there in the hands of the doctors. This is not according to God's Word.
Because of this, we are being robbed of victories and the manifestation of
God's power and glory in our midst. But when ministers do these things, what
shall we say? What can we say in behalf of those who have persevered in their
faith, died in the faith, and refused to accept deliverance from pain,
sickness, and death by human aid in order to please God and hold their
integrity with Him? Consider the young saints who have laid their lives on
the line to trust God and be faithful to Him in times of severe and
potentially fatal sickness young mothers and fathers trusting God with their
families as well as their own lives, and have persevered and gone down to the
bars of death trusting in the Lord. Then God came and healed them, raised
them up, and now they sit in the service listening to someone preach who has
been in the hospital and maybe had an operation, etc. What shall we say; what
can we say to people like that in such a case? Folks, it cannot be that we
would ever represent folks as being in good standing who do these things and
lower the standard of truth in this way until they have properly cleared
themselves.
F. G. Smith, in his book What the
Bible Teaches, on page 197 (chapter ten, "Divine Healing"), says,
"This blessed truth is established in the Word of God." Then he
continues, "This doctrine has been ignored by many; but 'what if some
did not believe? Shall their unbelief make the faith of God without effect?'
(Romans 3:3.) It is not what men believe or do not believe that is to settle
the great facts of truth, but it is what the Word of God says."
The healing which was to
characterize the life of Jesus Christ was prophesied in Isaiah 35:3-6, Isaiah
53:4-5, and in many other Old Testament scriptures. These prophecies of
Isaiah were declared to be fulfilled in the ministry of Jesus in Matthew
8:16-17 where it says, "When the even was come, they brought unto him
many that were possessed with devils: and he cast out the spirits with his
word, and healed all that were sick: That it might be fulfilled which was
spoken by Esaias the prophet, saying, Himself took our infirmities, and bare
our sicknesses." And we also read in Matthew 4:24, "And his
(Jesus') fame went throughout all Syria: and they brought unto him all sick
people that were taken with divers diseases and torments, and those which were
possessed with devils, and those which were lunatick, and those that had the
palsy: and he healed them."
Jesus also delegated this power
and authority to cast out devils, heal the sick, and preach the kingdom of
God when He sent forth His twelve disciples (Matthew 10:1; Mark 6:12-13). He
also delegated this same power and authority to seventy others when He sent
them forth in Luke 10:1-9. In fact, Jesus delegated to the Church, His body,
and especially its ministry, this power and authority to heal the sick and cast
out devils, as well as other miraculous things. This was a permanent
arrangement throughout this gospel age of time. The commission as given in
Mark 16:15-18, states this: "And he said unto them, Go ye into all the
world, and preach the gospel to every creature. He that believeth and is
baptized shall be saved;... And these signs shall follow them that
believe;... they shall lay hands on the sick, and they shall recover."
Do we believe that the part of Jesus' commission which says, "He that
believeth and is baptized shall be saved" is still in effect today?
Surely, we do. But what foundation do we have for believing this and not
believe also that part of the same commission which says that they who
believe "shall lay hands on the sick and they shall recover" is
also in effect today? Surely, the commission that Jesus gave shall stand in
its entirety in all of its parts until the end of the world. Hebrews 13:8
says, "Jesus Christ the same yesterday, to day, and for ever."
In James 5:14-15, we read these
instructions to the Church after it was set up and operating: "Is any
sick among you? let him call for the elders of the church; and let them pray
over him, anointing him with oil in the name of the Lord: And the prayer of
faith shall save the sick, and the Lord shall raise him up;..."
Yes, the doctrine of divine
healing is well founded in the Holy Scriptures throughout. This is what God's
ministers are to preach and teach to the people. But if we are going to
preach it, we must also practice it and demonstrate its work ability. The
Word of God says, "The husbandman that laboreth must be first partaker
of the fruits." II Timothy 2:6. The ministers are to be ensamples to the
flock (I Peter 5:3); teach them what to do and then show them how to do it.
This doctrine taught so general
and generously throughout the New Testament is being grossly corrupted in our
day. We have a parallel of this in the corrupting of the gospel in regard to
salvation in the New Testament. Paul was preaching the pure gospel of
salvation through faith in Jesus Christ only without any human works attached
to it. The Judaizers in Paul's day accepted Christ as the Messiah, but they
connected to that circumcision and the works of the law, without which they
said people could not be saved. This was a corruption of the pure gospel of
salvation which Paul was preaching, and it was in this area that he had his
greatest conflicts. In II Corinthians 2:17 Paul declared himself to be not of
the number which corrupted the Word of God.
We have the same principle at work
here in our day in corrupting the Word of God with regard to the doctrine of
healing. It is held that God gave us physicians and gave them skill,
knowledge, and understanding of the human body to be able to help us in our
sicknesses. Oh, of course, we say, they have their limits, but they do what
they can do and then God does the actual healing. Is this not the same
corrupting principle that Paul encountered in his day regarding salvation?
But I say, if God has to do the real healing in the final analysis of the
case, why not let Him do it all in the first place and not get any human
works mixed in with it? Let God get all the glory and we get all the
inspiration and blessing that comes with this work of God upon us. This is
God's plan and purpose for bringing about a closer relationship between His
children and Himself.
QUESTION: Is it right for one to
be bearing "Bishop" as a name?
ANSWER: I presume the questioner
in this case has reference to "Bishop" as a title in connection
with one's name such as, "Bishop John Doe." First of all I would
point out to all of us that we should never identify the scriptural term
"Bishop" in the New Testament with the term as used in modern
Christendom with all its attached pomp and preeminence. They are far different
in their usage and meaning. It would certainly be wrong for an humble saint
minister to attach that title to his name in its modern usage and meaning.
However, the term
"Bishop" is a scriptural term found different times in the New
Testament and in connection with "Overseer," "Oversight,"
and "Elder" all of which derive from the same root word. These
words occur a number of times in the New Testament, and refer to the same
office. "Bishop" does refer to an office in the Church and not to
any particular individual. In I Timothy 3:1, Paul says, "...If a man
desire the OFFICE of a bishop, he desireth a good work." I do not recall
any of our brother ministers attaching the term "Bishop" to their
name so I am not used to it and it would probably cause me a little shock and
a little raising of my eyebrows and wrinkling of my forehead to see it.
However, several of our brethren have attached the term "Elder" to
their names which is the same thing.
In Titus 1:5, Paul says, "For
this cause left I thee,...that thou shouldest...ordain ELDERS in every
city,..." Then Titus 1:7 says, "For a BISHOP must be blameless, as
the steward of God;..." It is evident here that "Elder" in
verse 5 and "Bishop" in verse 7 are used interchangeably and refer
to the same office. We also see here that a "Bishop" was the
"Steward" of God. In I Corinthians 4:1, Paul declares himself to be
a minister of Christ and "Steward" of the mysteries of God. Then
Paul was a "Bishop" though he never attached that term as such to
his name. Paul continues in I Corinthians 4:2, "Moreover it is required
in STEWARDS, that a man be found faithful." In I Timothy 1:12 he said
again, "And I thank Christ Jesus our Lord, who hath enabled me, for that
he counted me FAITHFUL, putting me into the ministry." Again in Luke
12:42 we read, "And the Lord said, Who then is that FAITHFUL and wise
STEWARD, whom his lord shall make ruler over his household, to give them
their portion of meat in due season?" This verse is important because it
makes it clear what the duties of a "Steward" ("Bishop")
are to give the household of God their portion of meat in due season. Or as
Peter puts it in I Peter 5:2, "Feed the flock of God which is among you,
taking the oversight [or "Bishopric"] thereof,..." He
continues in verse 3, "Neither as being lords over God's heritage, but
being ensamples to the flock."
Oh, how different this is from the
modern ecclesiastical "Bishop" in his pomp, preeminence and
position of "LORD" over God's heritage. In Luke 12:43 Jesus said
further concerning the "FAITHFUL" and good "Steward"
(Bishop), "Blessed is that servant, whom his Lord when he cometh shall
find so doing." Paul said in Titus 1:7 that a "Bishop" was the
"Steward" of God and in Luke 12:42-43 the term "Steward"
(Bishop) is used. These terms are used interchangeably which makes it clear
that a scriptural Bishop is a servant not a lord.
I will say again in closing that I
have never known of any of the brethren attaching the term "Bishop"
to their name or signature. Neither do I recall any place in the New
Testament of any of those brethren using it either such as Bishop Paul,
Bishop Peter, Bishop Timothy, etc. though all of these were Bishops. We have
one case where Peter referred to himself as an "Elder" (I Peter
5:1) and "Bishop" and "Elder" were interchangeable terms
in the New Testament usage and referred to the same office (Titus 1:5 and 7).
However, I think that perhaps Peter referred to himself as an
"Elder" here not so much to emphasize his eldership as to equate
himself with the other elders. His statement here is, "The elders which
are among you I exhort, who am also an elder,..." He was placing himself
right among them and not above them.
Some of the brethren have used the
term "Elder" and some "Pastor" attached to their name and
signature. I think the most of them just sign their name without any other
identifying term attached at all. I don't know that we could have any
scriptural quarrel with anyone who used any of these terms Bishop, Elder, or
Pastor in their signature because they are all scriptural terms and identify
the office and position of the individual. Perhaps the reason our brethren
have not used the term "Bishop" is because of the pomp, honor, and
position it signifies in the modern religious world today which is entirely
foreign and strange to the humble, lowly servants of the Church to whom it
was applied in the New Testament.
I feel inclined to insert a few
thoughts in this space in discussion of what I consider to be a topic to
saints; the idea of a clear perspective, a deeper comprehension, and a more
thorough understanding of the standards of God's Word for Christian living
and the abundant supply in the economy of God's grace for attaining to high
standards of holy living.
Gregory Mantle in the introduction
of his book Better Things from Above inserts a quote from Faber which says,
"The devil can fight as successfully against God with low views as with
mortal sins. Low views of the privileges and possibilities of the Christian
life result inevitably in slackness and weakness."
Low views produce low standards
for the life which, in turn, results in only limited blessings from God and a
limited measure of divine grace which, in turn, robs us of victories which we
might otherwise have and the richness and fulfillment which should be
realized in Christian living. This is true because we have low views of
Christian standards and consequently settle for a low plane of living with
whatever degree of blessings, joy and grace that affords. Therefore we do not
expect much of ourselves nor demand much of ourselves in the way of Christian
living and do not expect much from God in the way of divine aid to raise our
standards of living and do better and gain greater victories. Thus we live
our lives on the defensive and always have our defenses out and are loaded
with excuses for our failures when we are overcome in the trials and tests of
life. My answer to those who live this way is that whatever excuses you have
for your failures in being what God wants you to be and failing of the grace
of God in the test; you better be thinking up some good ones because you are
going to have to meet God with those excuses some day. The good news I bring
you is that you do not have to go through life this way on short rations
because the same God who wrote the Bible and set up the standards of holy
living outlined in those holy scriptures, set up an economy of grace to go
along with those scriptures to supply every person with a sufficiency of
grace to enable every Christian person to come up to the full standard of
every principle of truth taught in the New Testament if they will just humble
their hearts and submit to God and go down and get it.
It is appalling and downright
pitiful and tragic that many people get all involved in worldly activities
after the worldly mold and patterns even to the extent they allow those
things to hinder them from their Christian duties and attending church
services, etc., and they still affirm they are keeping victory and living for
God and pray all the time whether they are in service or not and God is
blessing them right along. What I fear is that some people get all caught up
in these things and carried away with them and get all elated and feel a
strong sense of satisfaction in themselves over what they are doing and actually
honestly mistake this for spiritual blessings. Folks, I affirm this is not
true and cannot be true in God's setup of things. It is certainly low views
when we think we can mix up our lives between the Lord and these worldly
activities and feel this to be acceptable to God and that He blesses our
lives right on. We can defeat ourselves; yea, even destroy ourselves with our
thinking low views.
We can see many signs of
compromise (low views) among the people today immodest dress, bodily
adornment, jewelry, worldly fashions, cutting and frilling the hair, worldly
amusements, etc. These things belong to the outward life and we can see them
and all of them are an important part of the general let down and departing
from the "faith once delivered to the saints." However, there is
another type of compromise which is more subtle and hidden which we do not
see on the outside and therefore it gains its ground and does its fatal work
in the soul without our knowing it until it is done. That is a type of compromise
hidden in the heart involving attitudes, feelings, bitterness, unforgiveness,
resentments, pet peeves, etc., and God's Word says there are many defiled
with these things. (Hebrews 12:15-16.) For one to have these things in his
life and retain them and cherish them and excuse them because of
circumstances and how he was treated and still feel himself clear before God
and justify himself in them is a clear, direct compromise of the scriptural
codes for holy living and will render him ineffectual in prayer and dry up
his prayer life and bring him to total defeat in his purpose to live for God
and be saved. We must be healed of our hurts, wounds, bitterness and critical
and bad attitudes if we expect to prosper in our spiritual lives and get to
heaven in the end. Let us all seek to encompass in the scope of our thinking
and perspectives the possibilities of the healing of our souls and total
victory over all these things through the abundance of God's grace. Let us
not entertain any low views here.
The good news I bring you today is
that you do not have to be a victim of circumstances. You can, through the
grace of God, rise above them. Read Romans 8:35-39. Neither do you have to
live under the cloud of hurt feelings, offences, mistreatment, spitefulness,
misrepresentations, etc., but can rather abide under the shadow of the
Almighty. Psalm 31:20 says, "...thou shalt keep them secretly in a
pavilion from the strife of tongues." Job 5:21 says, "Thou shalt be
hid from the scourge of the tongue:..." The margin says here "When
the tongue scourgeth."
Some people could stand an actual
whip lashing better than a tongue-lashing. When hard and sharp things are
said to them, it cuts them down and they can never get over it. It is a
peculiar kind of pride that causes people to be so sensitive to what people
say to them. By the grace of God you can be healed of this sensitiveness and
rise above it and overcome it. Read Matthew 5:43-44 and then settle it that
whatever God tells us to do, He has already provided the grace and strength
to enable us to do it. It begins with humility and denial of one's self. God
resists the proud but gives grace to the humble. (James 4:6.) Let us never
say we can't do this or that God instructs us to do. Only say we have not
been able to do it yet but we are on our way.
If you are down under or plagued
by any of these things, you don't have to be. You are thus because you have
settled for it that way. You have concluded you are just that way and that is
your natural makeup and you can't help it. However, under God you can. You
can appeal to God and submit yourself to Him and He can heal you of that
defect in your nature and make you over new ALL NEW. (II Corinthians 5:17.)
One of the things in which the
children of Israel displeased God and brought His judgment down on them was
that they limited the Holy One of Israel. (Psalm 78:41.) Let us therefore
beware lest we fall after the same example of unbelief. Let us not limit the
Holy One of Israel nor discount what His grace can do for us and just plain
quit thinking we can't rise above these things and every other thing that is
contrary to us and detrimental to our spiritual lives and would hinder us
from fulfilling the Bible standards for holy living and boldly declare
"I can do all things through Christ which strengtheneth me." Phil
4:13.
I have no question to answer or
discuss this month and in looking through some of my old letters I came upon
this composition which I received in my mail maybe six or eight years ago
from Olive Hicks of Goodland, Kansas. I read it over again and it struck me
as being highly important and beneficial to every reader. So I send it forth
to you in the name of the Lord just as she herself composed it and sent it to
me with the possible exception of inserting here and there the full scripture
text where she only gave the scripture reference (chapter and verse). The
Wisdom of the Bible
"The Bible is the greatest
book in the world. It has been a greater influence on mankind than all other
forces put together. It is the most significant literary work existing in the
world because it excels in beauty, power, and depths of contents. In this
Book are infinite wisdom and infinite love. Between its covers are the mind
and heart of God; for man's good, for his guidance, and his spiritual nourishment.
It is a book of faith, a book of morals, and a book of religion; but it is
also a book which teaches man his own individual responsibility, his own
dignity, and his equality with his fellow man.
"The Bible teaches us how to
find joy in sorrow, strength in weakness, and light in darkest days; how to
bear adversity and scorn and how to fight life's battles courageously. The
Scriptures teach us the best way of living, the noblest way of thinking, and
the most comfortable way of growing. The Bible is God's chart for us to steer
by; to show us where the harbor is; helping all who come to it to live above
the problems and troubles of life.
"The Bible stimulates the
conscience and defines principles of right and wrong. It strengthens the will
and this forms character. It can restore to us faith in the values of truth,
beauty and goodness. Points of view found in the Bible have their value for
today.
"Men cannot be well educated
without the Bible, for knowledge of the Bible is a liberal education.
Throughout the centuries men of many faiths and origins have found in the
Bible words of wisdom, counsel and inspiration, and it has been to them a
fountain of strength and an aid in attaining the highest aspirations of the
mind and soul. The more we read the more it will become plain to see what
things are worthwhile and what are not and what things make men happy. The
Bible can give men fortitude and steadiness of faith and vision. It has
continued to be a source of power in the lives of men.
"To the influence of this
great Book are we indebted for all the progress made in civilization.
"In II Timothy 3:15, Paul
wrote, 'And that from a child thou hast known the holy scriptures, which are
able to make thee wise unto salvation...' The eighth chapter of Proverbs glorifies
wisdom throughout. Beginning with verse 22 it goes on to tell how wisdom was
with God when He created the heavens and the earth and all things therein.
In II Timothy 3:16-17 (And here I
insert the full text which was not in the original manuscript): 'All
Scripture is given by inspiration of God, and is profitable for doctrine, for
reproof, for correction, for instruction in righteousness: That the man of God
may be perfect, throughly furnished unto all good works.' "Since God
inspired all of the holy scriptures, we see that the Bible expresses the
thoughts of God and is a source of true wisdom.
"In Matthew 7:24 Jesus said,
'Therefore whosoever heareth these sayings of mine, and doeth them, I will
liken him unto a wise man, which built his house upon a rock.'
"Colossians 3:16 says, 'Let
the word of Christ dwell in you richly in all wisdom;...
"I Corinthians 1:25 says,
'Because the foolishness of God is wiser than men;...'
"I Corinthians 2:6-8 says,
'Howbeit we speak wisdom among them that are perfect: yet not the wisdom of
this world, nor of the princes of this world, that come to naught: But we
speak the wisdom of God in a mystery, even the hidden wisdom, which God
ordained before the world unto our glory: Which none of the princes of this
world knew: for had they known it, they would not have crucified the Lord of
glory.'
"Job 28:12 says, 'But where
shall wisdom be found? and where is the place of understanding?' Then Job
28:28 says, '...Behold, the fear of the Lord, that is wisdom; and to depart
from evil is understanding.' (And let me insert right here that you read all
the intervening verses between Job 28:12 and Job 28:28, extolling wisdom.)
"The Bible shows us
ourselves. It is the only dependable mirror in which we can see ourselves as
God sees us.
"May God teach us to cherish
the beauty and greatness of His wisdom and how to live so as to bring joy and
blessings into the lives of others. Any may God lead us on to the highest
wisdom; to know ourselves and to know Him." (And I insert here my own
'Amen' to this thought.)
QUESTION: Please explain Romans
11:29. Does this mean that if God calls a person into the ministry or for any
other phase of the work of God and endows him with gifts suitable to his
call; if that person backslides his gifts and calling still continue on even
after he has backslidden?
ANSWER: The answer to this
question is a resounding "NO." The text in the question has no
reference at all to Divine calls and gifts of the Spirit in the operation of
the New Testament Church. But this text refers to God's purposes and plans
concerning Israel and the covenant and promises made with their fathers. The
full text reads: "For the gifts and calling of God are without
repentance." Verse 28 says of the Jews that "...they are beloved
for the fathers' sakes." "The fathers" in this text refers to
Abraham, Isaac, and Jacob. To these men God gave a covenant incorporating
some broad, sweeping promises; first to Abraham and then confirming them with
Isaac and Jacob, heirs together with him of the same promises.
The covenant and promise made to
these men have a far-reaching importance, so let us look at them a little. In
Genesis 12:1, we have the call of Abraham to separate himself from his
father's house and his kindred and go to a land that He would show him. In
Genesis 12:2 He promised to make of him a great nation and bless him and make
him a blessing and to make his name great. Then Genesis 12:3 is the all-important
promise, "...In thee shall all families of the earth be blessed."
This is very far-reaching. In Genesis 18:18 is another reference to this same
promise but this text uses the term "all nations" instead of
"all families" as in Genesis 12:3. In Genesis 17:19 God said to
Abraham that his wife, Sarah, would bear him a son and he should call his
name "Isaac." He further said He would establish His covenant with
him and with his seed after and it would be an everlasting covenant. And in
Genesis 21:12 God told Abraham that "...In Isaac shall thy seed be
called." And again in Genesis 22:18 God said to Abraham "And in thy
seed shall all the nations of the earth be blessed; because thou hast obeyed
my voice."
Now it must be evident from these
statements that it was God's original plan and purpose to bless and provide
the blessing of salvation to the whole world (Gentiles all nations the same
as the Jews) and this was to be brought about through Abraham's seed. Now a
reference to Galatians 3:16 will throw a bright light on all of this.
"Now to Abraham and his seed were the promises made. He saith not, And
to seeds, as of many; but as of one, And to thy seed, which is Christ."
It must be clear, then, that the
ultimate end of the covenant with Abraham and all its promises transcended
centuries and ages and cut right straight through to Jesus Christ and
terminated in Him.
So let us back up a little now to
the call of Abraham to leave his father's house and be separated from his
kindred (Genesis 12:1). There was a distinct reason for this. The people
where Abraham grew up, including Abraham's father and his household, were all
idolaters. It may be assumed that Abraham himself worshiped idol gods and
served them, too. We read in Joshua 24:2 "...Your fathers dwelt on the
other side of the flood in old time, even Terah, the father of Abraham,...and
they served other gods." Verse 3 continues and says "And I took
your father Abraham from the other side of the flood,..." We see here
that God was not pleased to establish His covenant of salvation and grace
with a people serving and worshipping idol gods. So He separated Abraham from
them and revealed Himself to him until he knew and recognized Him as the true
and living God and accepted Him as his God. Because he obeyed His voice and
went out from his people as he was instructed to do and forsook his idol
gods, God established His covenant with him and made him the head and
beginning of a new race separated from all others. This was the Israelites
and speaking of them in I Kings 8:53 Solomon said, "For thou didst
separate them from among all the people of the earth, to be thine
inheritance,..." Again in Deuteronomy 26:18 we read, "And the Lord
hath avouched thee this day to be his peculiar people, as he hath promised
thee and that thou shouldest keep all his commandments." And finally in
II Samuel 7:24 we read, "For thou hast confirmed to thyself thy people
Israel to be a people unto thee for ever: and thou, Lord, art become their
God."
It was through this line, this
separated, distinctive, holy, peculiar, separated unto the Lord line, that
the Messiah was to come; the SEED of Abraham in whom all the nations of the
world were to be blessed. God chose and separated Israel unto Himself for
this particular, specific purpose. Several times Israel was in severe crisis
and threatened with extinction, but God most miraculously and in most
unexpected ways intervened and preserved and sustained them until time for
Christ to be born and presented to the world. God's Word said in Genesis 49:10,
"The sceptre shall not depart from Judah, nor a lawgiver from between
his feet, until Shiloh come; and unto him shall the gathering of the people
be." Even though they were a conquered and subjected people under the
Romans when Christ was born, yet their political system and religious system
were still pretty much intact and they were permitted a measure of freedom to
operate their system among themselves. To this extent Genesis 49:10 was
fulfilled and God had succeeded in bringing this line through intact and
accomplishing His purpose for getting His Son into the world.
Soon after the life and ministry
of Christ (70 A.D.) the Jewish nation with their capitol city, Jerusalem, and
the Jewish polity was totally and most miserably destroyed but not until He had
carried out His plan and accomplished His purpose through them. But in all of
this there was no repenting, withdrawing, or changing of plan or purpose on
God's part. He accomplished what He had in mind to accomplish in them.
Neither was there any breaking of any of God's promises to them in forsaking
them and permitting them to be so miserably destroyed without His aid. True,
God had promised to be with them and not forsake them. In Hebrews 13:5 a
reference is made to this promise "...I will never leave thee, nor
forsake thee." But right along with that promise He also said, "If
you forsake me, I will forsake you." (II Chronicles 15:2, 24:20;
Deuteronomy 31:16-17.) When the Jews filled up their cup of iniquity in
rejecting God's Son and crucifying Him and had utterly forsaken God; then He
abandoned and forsook them as a people and let them miserably perish. But He
had faithfully warned them of this several times and was thoroughly justified
in abandoning them. They ceased to be a special people unto God at that time
and will never be such again.
QUESTION: Will you please comment some on the different parts of
the ministry and other officers in the Church; the methods of their
selection, the method of certification or ordination and procedure for this
and their duties, etc.
ANSWER: This is a very big subject and I am certain I will not
be able to cover it in the space allotted to me in this column, but perhaps I
can produce a few important points that might be helpful to the questioner.
Though it is a very large topic, it is a very beautiful one and I am glad for
the opportunity to present a few points on it for the consideration of the
readers.
First, let us realize that the
human body which is used as a model of the Body of Christ, the Church,
throughout the 12th chapter of I Corinthians and in many other scriptures of
the New Testament is the most complete, synchronized and most completely
harmonious in the functioning of all its parts of any organism that there is.
The reader may read the entire chapter of I Corinthians 12; Romans 12:5;
Ephesians 1:22-23 and Galatians 1:24 as they are all related to this point.
God fashioned, built and organized His Church on this model. But to build a
Church after this fashion (Matthew 16:18; Hebrews 8:2; Colossians 1:18) is to
assemble the members of the Church together to join them together by joints
and bands (Colossians 2:19) and furnish it with organs and necessary
facilities to function as a unified body. To form the body of Christ, He has
brought together, in order, a number of persons, saved men and women who have
been saved and cleansed from sin by the blood of Jesus, and put them together
in an orderly, functional, structured whole so they can function as a unit.
Then within this body He has
provided a special, distinct group of individuals called ministers with
various gifts and callings to meet the health needs of the body, and among
other things, to function as a kind of built-in, self-healing facility so
that the body may maintain a good, healthy condition and function efficiently
for its intended purpose a soul-saving and a soul-nurturing institution.
There is in the human body a specified quantity of blood and in that blood
are numerous minute particles called corpuscles. The particular function of
certain of these corpuscles is to fight infection and promote the healing
process in any part where the body has been hurt or has sustained a severe
wound, bruise or injury. The procedure is this: when such a thing happens in
any part of the body, the blood immediately rushes to that part conveying
these corpuscles to that area. These corpuscles just come swarming into that
particular trouble spot and immediately set up a fight against the wound,
bruise or injury. The ministry that God has set in the Church serves the body
of Christ in a similar capacity. I saw this very beautifully demonstrated at
a time when an infectious situation had developed in a certain area. An SOS
call for help was sent out. Ministers heard the call in far distant places
and in several states.
Those ministers were consecrated,
dedicated men to God and His cause and the body had been severely injured and
was in danger. When they received the call they immediately dropped what they
were doing and immediately arranged plans to travel. Some came from a
distance of 2500 miles and from several different states and converged on the
infectious area ready to do battle with the infection and take steps to set
up a healing process of the condition. Not only did the ministers respond in
this case but the saints throughout this far-flung area rallied to the
emergency and on very short notice raised sufficient money to cover the
traveling expenses of all those ministers traveling by plane from great
distances. But a severe emergency was existing, the body of Christ had
received a severe injury and was in danger and the situation immediately set
in motion the in-built self-healing agency that God has set up in the body of
Christ when He built it. Actually nothing else mattered right then but to get
there and get the infection stopped and set up a healing process for the
condition.
In Acts 20:28 we read, "Take
heed therefore unto yourselves, and to all the flock, over the which the Holy
Ghost hath made you overseers, to feed the church of God, which he hath
purchased with his own blood." This verse is contained in Paul's last
farewell message to the elders of the Ephesian Church beginning in verse 17
and continuing through verse 35. We see in this verse how the elders obtained
their position and from whom they received their office by the Holy Ghost. We
see also what their duty is to feed the Church of God. The next two or three
verses carry the thought that their feeding of the flock needs to contain an
ingredient of teaching and warning concerning those who might come in among
them or even some who were among them then, who would arise speaking perverse
things to draw away some from the congregation to follow them. The elders or
overseers are charged with the responsibility of watching for any signs of
approaching danger for the flock and to sound out an admonition to the saints
concerning it. Hebrews 13:17 says that "...They watch for your souls, as
they that must give account,...." In Acts 20:28, Paul charges the elders
of the Ephesian Church to "Take heed unto yourselves,..." This was
the first charge to them; then to take heed to the souls committed tot heir
charge. From verse 13 through 19 he has been reminding them of his work among
them; he had faithfully taught them publicly and privately from house to house
by day and by night and had kept back nothing that was profitable to them and
therefore he was free from the blood of all men. Then he said "Take heed
THEREFORE unto yourselves,..." That word THEREFORE is important here. In
other words, you have my example of my work among you to go by. Use that as a
pattern for your work with the souls committed to your charge and go forth
and be faithful to your post.
In I Peter 5:2-3, we read Peter's
exhortation to elders, "Feed the flock of God which is among you, taking
the oversight thereof, not by constraint, but willingly; not for filthy
lucre, but of a ready mind; Neither as being lords over God's heritage, but
being ensamples to the flock." We see here Peter is giving the same
instruction to the elders that Paul gave in Acts 20:28, "...Feed the
church of God,...." It is clear and evident that God wants the saints
well-fed and instructed in the ways of truth and righteousness and
well-warned and admonished concerning things that would affect them
wrongfully and to avoid all such things. Let all of us to whom God has
committed to our trust (Paul said "...He counted me faithful, putting me
into the ministry. I Timothy 1:12.) be faithful at our post and serve Him in
humility and fear so long as He places us in this responsibility.
I wish to return now to Hebrews
13:17 and note a few points in regard to the ruler, overseer, pastor or guide
(by whatever name you desire to call them all are scriptural). This verse
says, "...They watch for your souls, as they that must give account,..."
This identifies them with the watchmen referred to in Ezekiel 33:1-9. The
first six verses refer to the nation at war and how they select a man for
their watchman and what his duties are. If he sees the sword coming and blows
the trumpet and sounds the warning, whether the people respond to it and
prepare themselves for battle or not, the watchman has cleared himself no
matter what happens to the people. But if he fails to blow the trumpet and
sound the warning and the people are destroyed, their blood will be required
at the watchman's hand. Then verse 7 says, "So thou, O son of man, I
have set thee a watchman unto the house of Israel; therefore thou shalt hear
the word at my mouth, and warn them from me." The first word of the
verse, "So," means "in like manner." This had reference
to literal Israel but it is also a type of spiritual Israel, the saints under
the new covenant. God has appointed watchmen, overseers, rulers, pastors or
guides over His people in this "new" age of time for the specific
purpose to keep them warned, advised, admonished and instructed concerning
things God reveals to them. If people will give heed to their pastor's
admonitions and he faithfully warns them of impending danger it will be well
with both them and their watchman. If they fail to heed the warnings given,
and the enemy comes in and gains advantage over them, deceives and overthrows
them, it will still be well with the faithful pastor but not for them. If the
watchman fails to see what is happening and fails to give warning and evil
comes upon the people, then their blood will be required at the watchman's
hand.
So the watchman stands in a very
responsible place and must be very sincere, diligent and faithful if he is to
save his own soul. Also the congregation whom he serves must be very diligent
and sincere to obey and submit themselves if they would save their souls. All
things considered, it is easy to see why these instructions are given to obey
and submit. God has placed them there for that specific purpose and people
are helping on their own destruction and total ruin who take an independent
stand on anything they have been admonished by God's man and fail to obey and
submit themselves. Some have said, "If God tells me, I will accept it,
but I will not accept it from man." But the advice from here is that if
you take an attitude to discredit and discount the worth of God's man and say
you are just going to get your direction from God Himself, I will almost
guarantee you will come up with a grand deception and just go shouting your
way right on to your own destruction and ruin. In Luke 10:16 Jesus said,
"He that heareth you heareth me;..." He speaks through His men.
In I Peter 5:2 and Acts 20:28 we
read that it is the duty and responsibility of the elders to feed the flock,
the Church of God. It is the elders duty to always have something from God to
feed, nourish, edify, strengthen, build up and inspire the souls of the
people; also to admonish, instruct and enlighten them.
In Hebrews 13:17 where it says,
"Obey them that have the rule over you,..." the margin says
"Guide." The true man of God rules his flock or congregation by
guiding and leading them and showing them how to fulfill the Word and will of
God in their lives by performing it right before their eyes. In Philippians
3:17 Paul said, "Brethren, be followers together of me, and mark them
which walk so as ye have us for an ensample." Again in Philippians 4:9
Paul said, "Those things, which ye have both learned, and received, and
heard, and SEEN in me, do: and the God of peace shall be with you."
Peter writing to the elders in I Peter 5:3 said, "Neither as being lords
over God's heritage, but being ensamples to the flock." And Paul wrote
to Timothy, the pastor or overseer at Ephesus, in I Timothy 4:12, "Let
no man despise thy youth; but be thou an example of the believers, in word,
in conversation, in charity, in spirit, in faith, in purity." Oh, how
beautiful this is when a pastor can bring a message from God's Word on any
line and when he has finished can say: "Now that is the message from
God's Holy Word. You just watch me now and I will show you how to do
it." I promise you that you can guide, lead and govern your
congregations more successfully by this method than by being a lord over
God's heritage and governing by dogmatic commands.
Then we see in Matthew 18:15-20
Jesus giving instructions and directions to His ministry for maintaining
order and discipline in the Church. Clearly this is one of their major
responsibilities. The instruction here is if a brother offends, go to him and
tell him his fault between the two of you alone. If he refuses to hear you,
take one or two more with you and go again. If he refuses to hear them, take
it to the Church. And at this point the pastor and elders come into it and it
is their responsibility to settle the matter equitably and right even if it
comes to expelling the offending party from the fellowship of the Church.
Jesus said He would put His seal and sanction on any judgment rendered by His
spirit-filled men according to His Word. In verse 18 He said,
"...Whatsoever ye shall bind on earth shall be bound in heaven: and
whatsoever ye shall loose on earth shall be loosed in heaven." But the
conclusion of the whole matter is in verse 20 where He said, "For where
two or three are gathered together in my name, there am I in the midst of
them." It is Jesus executing judgment through His God-called,
spirit-filled, Holy Spirit appointed men performing the work of God in their
place.
In Matthew 16:19 Jesus said to
Peter, "And I will give unto thee the keys of the kingdom of
heaven:..." This was not just to Peter, but it was said in a direct
conversation between Jesus and Peter so it has been taken that way by some.
However, this applied to all the Apostles and all of their successors,
(ministers of the Church of God) throughout this gospel age of time. Every
God-called, God-qualified minister has those keys. They are God's Word and
God's Holy Spirit. And all the work done through these agents has the seal
and sanction of God and heaven upon the back of it.
We read in Ephesians 4:11-13,
"And he gave some, apostles; and some, prophets; and some, evangelists;
and some, pastors and teachers; For the perfecting of the saints, for the
work of the ministry, for the edifying of the body of Christ: Till we all
come in the unity of the faith, and of the knowledge of the Son of God, unto
a perfect man, unto the measure of the stature of the fulness of
Christ." We see here several classifications of ministry, all of whose
work and place in the ministry are necessary in bringing the members of the
body of Christ into the unity of faith and bringing them to full maturity and
development in Christ and in their Christian experience.
The "apostle" is defined
as a "planter." Paul, who was an apostle, said of himself and his
work in I Corinthians 3:6, "I have planted,..." As we follow the
work and ministry of Paul we see that he was perpetually and constantly
reaching out into new, virgin territory planting the truth and establishing
new churches. He said of his work in Romans 15:20, "Yea, so have I
strived to preach the gospel, not where Christ was named, lest I should build
upon another man's foundation." We conclude, then, that the work of an
apostle is to go into new territory and plant the gospel and gain converts to
the Christian faith and establish churches. We may think of apostles as only
the twelve apostles of Jesus. Truly they were a hand-picked special group
selected by Jesus to be with Him during His ministry and death, resurrection
and ascension; to plant the truth and establish the first Christian Church in
Jerusalem. They were also to pilot it through its early stages and then after
that in other outlying areas.
The second thing mentioned in
Ephesians 4:11-13 is "prophets." This is another phase of God's
ministry for the Church. We do not want to confuse the "prophets"
in the New Testament Church nor endeavor to identify them with the
"prophets" of Israel in Old Testament times. The New Testament
prophet speaketh unto men to edification, exhortation and comfort. (I Corinthians
14:3.) This identifies him as a proclaimer of the gospel truth the same as
all other ministers of the New Testament Church. Yet there is a difference in
his ministry and the other classifications of ministers. He is different from
the apostle, pastor or teacher, etc. But he is a man whom God can use in
special purposes wherever they are. Sometimes they foretell future events
also as in the case of Agabus. (Acts 11:27-30; 21:11.)
The third classification in
Ephesians 4:11 is "evangelists." They are principally traveling
ministers who go about to different established churches and sometimes where
there are no churches. The main burden of their ministry is the saving of
sinners and also to support the pastors and undergird them in their teaching
and managing of their congregations.
The fourth classification is
"pastors and teachers," which we have already considered
extensively.
The important thing in this
respect is for everyone who is called of God to the ministry to abide in the
same calling wherein he is called. (I Corinthians 7:20.) It has sometimes
been very detrimental and troublesome when one called and qualified in one
phase of the ministry crosses over the line of his ministry and tries to
exercise himself in another phase of ministry for which he has not been
called and qualified. This can upset a lot of things. This kind of thing
happens more often in evangelists crossing over their line of ministry and
endeavoring to take the place of the pastor in his preaching. An evangelist
can very well leave a pastor more problems and troubles than he had before he
came if he does not behave himself wisely in the congregation. I would
especially caution all evangelists not to dabble with problems in the
congregation or counsel anyone involved in a problem with his pastor without
bringing the pastor in on the counseling or you can very seriously deepen the
problem and complicate matters more than they are.
Now let us consider some of the
ordination of ministers, the method of ordination and what it means. I do
understand it to have some definite, important meaning beyond a mere
recognition of the call of God upon them. In Acts 13:2-3 we read, "As
they ministered to the Lord, and fasted, the Holy Ghost said, Separate me
Barnabus and Saul for the work whereunto I have called them. And when they
had fasted and prayed, and laid their hands on them, they sent them
away." This was a sacred, solemn charge to them and they fasted and
prayed before they did it, even after the Holy Ghost had spoken to them. They
wanted to be certain they were not mistaken. Ah, brethren, could we be a
little admonished at this point and consider our ordination services as a
more serious and solemn responsibility than we sometimes do. I feel deeply
that I myself can.
I am sure that a token of
recognition is a big support from the ministers with whom and among whom he
is going to be working, but I feel the ordination service goes deeper than
that and the laying on of hands by Holy Spirit filled men actually imports
something to the one on whom their hands are laid. In I Timothy 4:14 we read,
"Neglect not the gift that is in thee, which was given thee by prophecy,
with the laying on of the hands of the presbytery." Again in II Timothy
1:6 Paul said, "Wherefore I put thee in remembrance that thou stir up
the gift of God, which is in thee by the putting on of my hands." Paul
confirms in these two texts that there was actually something imparted to
them by the laying on of hands by Holy Spirit filled men. I feel we should
teach this to our people and especially to the candidates for ordination and
prepare them to expect to receive something special from God when the hands
of Holy Ghost filled ministers are laid on them.
QUESTION: I do not understand Matthew 12:31-32. Please explain.
ANSWER: First, I will insert this passage: "Wherefore I say
unto you, All manner of sin and blasphemy shall be forgiven unto men: but the
blasphemy against the Holy Ghost shall not be forgiven unto men. And
whosoever speaketh a word against the Son of man, it shall be forgiven him:
but whosoever speaketh against the Holy Ghost, it shall not be forgiven him,
neither in this world, neither in the world to come."
The first question to be
determined to intelligently discuss these verses is, "What is
blasphemy?" Webster defines "blasphemy" as "To speak in
an impious or irreverent manner of; to speak ill or to the prejudice of; to
use insulting or abusive language." Further Webster defines blasphemy as
"evil or profane speaking and irreverence of God, derogating from His
power or attributes; the expression of defiant impiety and irreverence
against God or things held sacred."
Jesus discusses this matter of
blasphemy against the Holy Spirit in Matthew 12:31-32, Mark 3:28 and Luke
12:10. The entire context of these Scriptures, which is helpful in
understanding and would be good for the reader to read in this connection, is
Matthew 12:22-33; Mark 3:22-30; and Luke 12:10. In all these Scriptures we
find Jesus using this language, "He that shall speak a word against the
Son of man, it shall be forgiven him, but whosoever shall blaspheme the Holy
Ghost, it shall not be forgiven him, neither in this world nor in the world
to come." We see here that Jesus uses the terms "speak
against" and "blasphemy" interchangeably, and this corresponds
with Webster's definitions given above.
Then, to blaspheme the Holy Spirit
would be to speak impiously or irreverently of Him and His power and
operations or to hold that attitude toward Him. It is specified in Mark 3:30
that Jesus spake these words "Because they said, 'He hath an unclean
spirit,'" thus downgrading and berating the Holy Spirit and attributing
work which could only be done by Him to the devil. Adam Clarke says that it
is evident that this and nothing else is what is meant here. I agree that it
is.
Let us keep in mind all the time
that we are discussing something very specific here and we should discuss it
in a specific way and not in any general terms. If we speak in reference to
"The sin against the Holy Spirit" let us specify it as "blasphemy"
with an understanding of what that term means. All unrighteousness is sin and
all sin is against the Holy Spirit and grievous to Him. The common category
of sin such as pride, foolishness, an evil eye, uncleanness, backbiting,
malice, evil speakings, tale-bearing, gossip, slander, deceit and all such
else as may be mentioned in the Word of God are against Him only in the sense
that His nature is that of absolute holiness and consequently all
unrighteousness and unholiness are grievous and a vexation to His holy
nature.
Blasphemy against the Holy Spirit
stands alone in a category all by itself and is declared to be the only
unpardonable sin and, therefore, should be referred to in a very specific way
and not be mentioned in connection with any of the common catalog of sins
mentioned in the Bible. Blasphemous words against the Holy Spirit are the
worst kind of sin and are unpardonable. Jesus said, "All manner of sin
shall be forgiven unto men." Blasphemy against God, a sin immediately
touching His name and honor shall be forgiven. Words spoken against the Son
of man shall be forgiven even as it was to those who reviled Him at His
death, many of whom repented and found mercy. "All manner of sin and
blasphemy shall be forgiven unto men," said Jesus, "but he that
shall blaspheme against the Holy Spirit, it shall not be forgiven him in this
world nor in the world to come."
What is meant here is the
individual who knowingly, with a fixed purpose and full exercise of his own
will, maliciously opposes, defiantly blasphemes and speaks impiously and
irreverently of, and despises the person of the Holy Spirit and His
operations.
Matthew Henry comments on this
point: "It is adjudged in our law that an act of indemnity shall be
construed in favor of that grace and clemency which is the intention of the
act. Therefore the exceptions in the act are not to be extended any further
than needs be. The gospel is an act of indemnity. It is necessarily construed
in favor of grace and clemency and its terms are extended as far as they
possibly can be without reacting against God's justice and holiness, in order
to make room for everyone possible to be made partakers of its mercy and
benefits, and the one and only exception is the person that blasphemes the
Holy Spirit and should therefore be construed in the narrowest sense. This
one exception, and it a somewhat narrow one, is made not because of any
defect in God's mercy; not because He does not love those who are guilty of
it; not because he who becomes a blasphemer of the Holy Spirit was originally
overlooked in the "Whosoever will" invitation; not that he was one
singled out by Almighty God as an object of contempt and one to be punished
from the beginning; but because to be guilty of it inevitably leaves the
sinner in infidelity and impenitence."
Now the question remains,
"Why is the blasphemy against the Holy Spirit so eternally fatal when
all other blasphemy can be forgiven?" Jesus said, "All manner of
sin and BLASPHEMY shall be forgiven unto men." Note: this statement of
Jesus included all manner of BLASPHEMY. Jesus moved right on to say in the
same verse, "But the blasphemy against the Holy Ghost shall not be
forgiven unto men." Why this distinction? The answer is rather simple
when we understand the nature of the God-head, the plan of salvation and the
unfolding of divine revelation of Himself and His truth unto man.
The God-head is a Trinity composed
of Three in One God the Father, God the Son, (Jesus) and God the Holy Spirit.
These three have all cooperated together in the plan of salvation in their
various roles and capacities. God devised the plan of salvation and sent His
Son into the world to confirm it and then sent the Holy Spirit into the world
to execute it. God had a dispensation in which He dealt with man directly and
personally. Men in general did not understand God and consequently were not
true in their allegiance to Him. Then He dealt with men in a more indirect
and impersonal way through the law and the prophets and in different types,
shadows and figures tried to reveal Himself more clearly to men through the
types and rituals of the law. Though they did not understand Him and love and
serve Him as they should, He was merciful unto them and long-suffering with a
purpose to send His Son, Jesus, into the world to reveal Himself fully in
Him; and perchance men would be convinced of their error and turn to Him.
Hebrews 1:3 declares the Son to be the "...Brightness of His glory, and
the express image of His person,..." Colossians 1:15 and II Corinthians
4:4 declare that Christ is the "Image of God." In John 14:9 Jesus
said, "...He that hath seen me hath seen the Father;..." Colossians
1:19 says that all fullness dwelt in Him. Therefore it was a part of the
mission of Christ to reveal God to mankind in a full and complete sense and
to bring men to God.
Many were gained and brought to
God through His revelation of God to them, but in general they did not
understand Him nor believe in Him either. That was not necessarily fatal
because there was still another Who was to come and reveal Christ to them in
a full measure and convince them of the error of their ways. This was the
Holy Spirit. Jesus said in John 16:14, "He shall glorify me: for he
shall receive of mine, and shall shew it unto you." Also He said in John
16:8-9, "...He will reprove the world of sin,...because they believe not
on me." We see here it was the work of the Holy Spirit to reveal Christ
to men and convince and convict them that they had missed the mark and erred
greatly in not believing in Him and accepting Him. All who accepted the
witness of the Spirit and were convinced of their error and humbled their
hearts to Him and acknowledged their sin were granted repentance and were
saved. Paul was one who had been a blasphemer but obtained mercy when
convinced of his error through the operation of the Holy Spirit. (I Timothy
1:13.) There were many more.
The Holy Spirit is the third
person of the Trinity and completes the God-head. This is His dispensation in
which we now live and it is the last one. God's Word said in Acts 2:17,
"And it shall come to pass in the last days, saith God, I will pour out
of my Spirit upon all flesh:..." and Peter declared this that happened
on the Day of Pentecost to be a fulfillment of a prophecy found in Joel 2:28.
But the Holy Spirit was to be poured out upon all flesh in the LAST DAYS and
the last dispensation of time. There is no other to come after the Holy
Spirit to accomplish anything more in the salvation of men. This is IT! It is
now or never! All who fail to be convinced of their error in rejecting Christ
through the convicting power and influence of the Holy Spirit but continue on
in their unbelief and blasphemy are now, and were then, sinning against the
last remedy for sin and are left without pardon. The Holy Spirit is the last
agent of conviction and the last means of access to God. Jesus said, "No
man can come unto me, except the Father which hath sent me draw him:..."
But the Holy Spirit is the agent through which God draws men unto Himself and
without His drawing, convicting power we cannot get to God at all.
Since the Holy Spirit is the last
remedy for sin and the last means of access to God, to despise and
irreverence Him leaves one without any other source of help and means of
access to God and consequently doomed. To blaspheme Him inevitably leaves one
in total and permanent impenitence and consequently unforgiven and therefore
eternally condemned.
QUESTION: Please comment on John
20:22: "And when he had said this, he breathed on them, and said unto
them, Receive ye the Holy Ghost." I have heard that some people teach
that is the way to receive the Holy Ghost.
ANSWER: First of all, I would like
to say that there is no special specified way for people to receive the Holy
Spirit. In Acts 19:6 the Holy Spirit was received through the laying on of
the apostle Paul's hands. Again in Acts 8:17 they received the Holy Spirit
through the laying on of the hands of the apostles Peter and John. These were
the people of Samaria who had heard and believed the preaching of Philip as he
preached Christ unto them, and were consequently ready to receive the Holy
Spirit. Again in Acts 10:44, as Peter preached Christ unto the household of
Cornelius, they opened their hearts and minds to the Lord and believed the
words they were hearing, and the Holy Spirit came upon them. In this case
there was no laying on of hands nor breathing on anyone or any other kind of
maneuver just an open heart and mind reception of the Word as it was preached
unto them. Also in Acts 2:1-4, the apostles and their companions (about 120
in number) tarried before the Lord in fasting and prayer for about ten days;
when the day of Pentecost was fully come, the Holy Spirit came upon them and
filled all of them. In this case there was no one doing anything at all to
anyone; but they were just all fasting, praying, and waiting as they had been
instructed to do. Again in Acts 4:31, we read, "And when they had
prayed, the place was shaken where they were assembled together; and they
were all filled with the Holy Ghost,..." This was a company of about
5000 men who were all believers and were under persecution and threat; they
prayed, consecrated, and dedicated their lives unto God and literally laid
their lives on the line before God; He accepted their sacrifice and filled them
with the Holy Spirit. In all these cases we see there is no specified way, or
maneuver, or ritual for the receiving of the Holy Spirit but just meeting the
conditions to make them eligible for receiving the Holy Spirit consecration,
dedication, obedience and faith.
Also, I consider John 20:22 as a
rather prophetic statement of something to come, and do not believe that the
apostles received the Holy Spirit at that time for the following reasons. The
first nine verses of the first chapter of Acts describe the last meeting on
this earth between Christ and His apostles. In verse 4, He "...commanded
them that they should not depart from Jerusalem, but wait for the promise of
the Father,..." Then in verse 5, He clarifies what He was referring to :
"...Ye shall be baptized with the Holy Ghost not many days hence."
It seems clear here that they did not yet have the Holy Spirit at this time.
Also Luke 24:49 is another scripture which runs parallel with this one:
"And, behold, I send the promise of my Father upon you: but tarry ye in
the city of Jerusalem, until ye be endued with power from on high." Luke
24:36, 53 contains a description of Christ's last meeting with His apostles,
and it is again clear that at this time they did not have the Holy Spirit.
The apostles were instructed in
Luke 24:49 to tarry in Jerusalem until they were endued with power from on
high. But when was this to be? Acts 1:8 gives the answer; "But ye shall
receive power, after that the Holy Spirit is come upon you:..." The
infilling of the Holy Spirit is the source of this power to witness
effectually for Christ, so again it is clear they did not yet have Him.
Jesus said in John 16:7 that if He
did not go away, the Comforter would not come; but if He went away he would
send Him. In John 14:26 Jesus declared that the Comforter is the Holy Spirit.
Jesus had been gone back to heaven about ten days when the Holy Spirit came
on the day of Pentecost.
For all of these reasons I believe
that Jesus' statement in John 20:22 was a kind of prophetic statement of
something yet to come. His "breathing" on them possibly corresponds
with the creation of Adam, and God breathing the breath of life into his
nostrils and he becoming a living soul. In this case, Jesus' breathing on His
apostles seems to have been a kind of symbolic imparting of spiritual
inspiration and vision (without which no person can possibly be an effective
witness and servant of Christ) to bring a quickening and regenerating grace
into men's souls which these apostles did not realize and possess in its
fullness until they were filled with the Holy Spirit.
QUESTION: I do not understand Matthew 12:31-32. Please explain. ANSWER:
First I will insert this passage, "Wherefore I say unto you, All manner
of sin and blasphemy shall be forgiven unto men: but the blasphemy against
the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word
against the Son of man, it shall be forgiven him: but whosoever speaketh
against the Holy Ghost, it shall not be forgiven him, neither in this world,
neither in the world to come."
The first question to be
determined to intelligently discuss these verses is, "What is
blasphemy?" Webster defines "blasphemy" as "to speak in
an impious or irreverent manner of; to speak ill or to the prejudice of; to
use insulting or abusive language." Further Webster defines blasphemy as
"evil or profane speaking and irreverence of God, derogating from His
power or claiming His attributes; the expression of defiant impiety and
irreverence against God or things held sacred."
Jesus discusses this matter of
blasphemy against the Holy Spirit in Matthew 12:31-32, Mark 3:28-29 and Luke
12:10. The entire context of these scriptures, which is helpful in
understanding and would be good for the reader to read in this connection, is
Matthew 12:22-33, Mark 3:22-30 and Luke 12:10. In all these scriptures we
find Jesus using this language, "He that shall speak a word against the
Son of man, it shall be forgiven him but whosoever shall blaspheme the Holy
Ghost, it shall not be forgiven him neither in this world nor in the world to
come." We see here that Jesus uses the terms "speak against"
and "blaspheme" interchangeably and this corresponds with Webster's
definition given above.
Then, to blaspheme the Holy Spirit
would be to speak impiously or irreverently of Him and His power and
operation or to hold that attitude towards Him. It is specified in Mark 3:30
that Jesus spake these words, "Because they said, He hath an unclean
spirit," thus downgrading and derogating the Holy Spirit and attributing
work which could only be done by Him to the devil. Adam Clarke says that it
is evident that this and nothing else is what is meant here. I agree that it
is.
Let us keep in mind all the time
that we are discussing something very specific here and we should discuss it
in a specific way and not in any general terms. If we speak in reference to
"the sin against the Holy Spirit" let us specify it as
"blasphemy" with an understanding of what that term means. All
unrighteousness is sin and all sin is against the Holy Spirit and is grievous
to Him. But the common category of sin such as pride, foolishness, an evil
eye, uncleanness, backbiting, malice, evil speaking, tale bearing, gossip,
slander, deceit and all such else as may be mentioned in the Word of God are
against Him only in the sense that His nature is that of absolute holiness
and consequently all unrighteousness and unholiness is grievous and vexatious
to His holy nature.
But blasphemy against the Holy
Spirit stands alone in a category all by itself and is declared to be the
only unpardonable sin and, therefore, should be referred to in a very
specific way and not be mentioned in connection with any of the common
catalog of sins mentioned in the Bible. Blasphemous words against the Holy
Spirit are the worst kind of sin and unpardonable. Jesus said, "...All
manner of sin...shall be forgiven unto men:..." (Matthew 12:31.)
Blasphemy against God, a sin immediately touching His name and honor shall be
forgiven. Words spoken against the Son of man shall be forgiven even as it was
to those who reviled Him at His death, many of whom repented and found mercy.
"...All manner of sin and blasphemy shall be forgiven unto men:..."
said Jesus, but he that shall blaspheme against the Holy Spirit, "...it
shall not be forgiven him, neither in this world, neither in the world to
come." (Matthew 12:31-32.)
What is meant here is the
individual who knowingly, with a fixed purpose and full exercise of his own
will, maliciously opposes, defiantly blasphemes, impiously and irreverently
speaks of and despises the Person of the Holy Spirit and His operations.
Matthew Henry comments on this
point: "It is adjudged in our law that an act of indemnity shall be
construed in favor of that grace and clemency which is the intention of the
act. Therefore the exceptions in the act are not to be extended any further
than needs be. The gospel is an act of indemnity. It is necessarily construed
in favor of grace and clemency and its terms are extended as far as they
possibly can be without reacting against God's justice and holiness in order
to make room for everyone possible to be made partakers of its mercy and
benefits and the one and only exception is the person that blasphemes the
Holy Spirit and should therefore be construed in the narrowest sense. This
one exception, and it a somewhat narrow one, is made not because of any
defect in God's mercy; not because He does not love those who are guilty of
it; not because he who becomes a blasphemer against the Holy Spirit was
originally overlooked in the "Whosoever will" invitation; not that
he was one singled out by the Almighty God as an object of contempt and one
to be punished from the beginning; but because to be guilty of it inevitably
leaves the sinner in infidelity and impenitence."
But now the question remains,
"Why is the blasphemy against the Holy Spirit so eternally fatal when
all other blasphemy can be forgiven?" Jesus said, "...All manner of
sin and blasphemy shall be forgiven unto men:..." (Matthew 12:31.) Note:
This statement of Jesus included all manner of blasphemy. But Jesus moved
right on to say in the same verse, "...But the blasphemy against the
Holy Ghost shall not be forgiven unto men." But why this distinction?
The answer is rather simple when we understand the nature of the God-head,
the plan of salvation and the unfolding of the Divine revelation of Himself
and His truth unto men.
The God-head is a Trinity composed
of three in one God the Father, God the Son (Jesus), and God the Holy Spirit.
These three have all cooperated together in the plan of salvation in their
various roles and capacities. God devised the plan of salvation and sent His
Son into the world to confirm it and then sent the Holy Spirit into the world
to execute it. God had a dispensation in which He dealt with men directly and
personally. But men in general did not understand God and consequently were
not true in their allegiance to Him. Then He dealt with men in a more
indirect and impersonal way through the law and the prophets, and in
different types, shadows and figures tried to reveal Himself more clearly to
men through the types and rituals of the law. But though they did not
understand Him and love and serve Him as they should, He was merciful unto
them and long-suffering with a purpose to send His Son, Jesus, into the world
to reveal Himself fully in Him and perchance men would be convinced of their
error and turn to Him. Hebrews 1:3 declares the Son to be the
"...brightness of his glory, and the express image of His
person,..." Colossians 1:15 and II Corinthians 4:4 declare that Christ
is the "image of God." In John 14:9 Jesus said, "...He that
hath seen me hath seen the Father;..." Colossians 1:19 says that all
fulness dwelt in Him. Therefore it was a part of the mission of Christ to
reveal God to mankind in a full and complete sense and to bring men to God.
Many were gained and brought to
God through Jesus' revelation of God to them, but in general they did not
understand Him nor believe in Him either. But that was not necessarily fatal,
because there was still another who was to come and reveal Christ to them in
a full measure and convince them of the error of their ways. This was the
Holy Spirit. Jesus said in John 16:14, "He shall glorify me: for he
shall receive of mine, and shall shew it unto you." Also He said in John
16:8-9, "...He will reprove the world of sin,...because they believe not
on me." We see here it was the work of the Holy Spirit to reveal Christ
to men and convince and convict them that they had missed the mark and erred
greatly in not believing in Him.
The Holy Spirit is the third
Person of the Trinity and completes the God-head. This is His dispensation in
which we now live and it is the last one. God's Word said in Acts 2:17,
"And it shall come to pass in the last days, saith God, I will pour out
of my Spirit upon all flesh:..." and Peter declared this that happened
on the day of Pentecost to be a fulfillment of a prophecy found in Joel 2:28.
But the Holy Spirit was to be poured out upon all flesh in the last days.
Therefore this is the last days and the last dispensation of time. There is
no other to come after the Holy Spirit to accomplish anything more in the
salvation of men. This is it! It is now or never! All who fail to be
convinced of their error in rejecting Christ through the convicting power and
influence of the Holy Spirit and continue on in their unbelief and blasphemy
are now and were then sinning against the last remedy for sin and were left
without pardon. The Holy Spirit is the last agent of conviction and the last
means of access to God. Jesus said, "No man can come to me, except the
Father which hath sent me draw him:..." But the Holy Spirit is the agent
through which God draws men unto Himself and without His drawing, convicting
power we cannot get to God at all.
Since the Holy Spirit is the last
remedy for sin and the last means of access to God, to despise and
irreverence Him leaves one without any other source of help and means of
access to God, and consequently doomed. To blaspheme Him inevitably leaves
one in total and permanent impenitence and consequently unforgiven and
therefore eternally condemned.
QUESTION: Please explain why the
Church of God does not believe in capital punishment. I have always believed
the Bible plainly taught capital punishment and I would like to know your
views concerning the same.
ANSWER: In the time of the Old
Testament and the law dispensation capital punishment was not only taught but
was required. There were a number of crimes for which the death penalty was
required. Murder and adultery were punishable by death; also blasphemy, the
doing of any work on the Sabbath Day (Exodus 35:2), a son who cursed
(reviled) his father or mother was to be put to death, (Exodus 21:17) and if
he smote his father or mother he was to be put to death (Exodus 21:15), a
worshipper of strange gods (sun, moon, or any of the hosts of heaven) among
the Israelites was to be put to death (Deuteronomy 17:2-7), a false prophet
who enticed the people in idolatry was to be put to death (Deuteronomy
13:1-11), a stubborn, rebellious, disobedient son was to be put to death
(Deuteronomy 21:18-21). Also various other sins and crimes were punishable by
death as required by the law.
But when we pass the line into the
New Testament dispensation, we read no more of such things. We have a case in
the 8th chapter of John, verses 3-11, of a woman taken in adultery being
brought to Jesus by the scribes and Pharisees. Now adultery was one of the
crimes for which the death penalty was required under the law (Leviticus
20:10) and the scribes and Pharisees pressed this point with Jesus and
inquired of Him what should be done with her. He never pronounced death upon
her, but freely forgave her sin and told her to go and sin no more. This
incident proves that Jesus was not going by and advocating the death penalty
as required by the old law. Jesus Himself said in Luke 9:56 that He came not
to destroy men's lives, but to save them. And according to the rule Jesus
gave these scribes and Pharisees for executing a death sentence "He that
is without sin among you, let him first cast a stone at her" it seems
certain that no one out there in the world who supervises these things would
be eligible to execute a death sentence.
In the biggest majority of cases a
person who is executed is dropped right off into an eternal hell. Many of
them are not prepared to go. I know how it makes me feel personally when I
hear of people being snuffed out into eternity in accidents or shootings,
disasters, etc., and know there is an overwhelming chance that they were not
prepared. It makes me feel very bad and sends a shiver over me to realize
that beyond all probability souls have just arrived in hell to never return
back again. Then if I endorsed and supported a law or helped by my vote and
sanction, a law to execute men and beyond all probability drop them into an
eternal hell, I would feel badly indeed to know I had that much personal
responsibility in such a thing.
Also, there have been different
cases of the wrong person being executed for a crime and it was later proven
that someone else committed the crime and the one who was put to death was
innocent of the crime for which he paid. Only God knows the hearts of all men
and is qualified to judge righteously, and He says, "...Vengeance is
mine; I will repay,..." (Romans 12:19.)
CHRISTIAN ATTITUDE AGAINST EVIL IN
OTHERS
QUESTION: In the 13th chapter of I Corinthians where it gives the
definitions of charity, one is, it "thinketh no evil." If I have
known my loved ones to do evil and I think that they will or are doing wrong,
does this mean I do not love them? Also could you tell me what it means,
"Doth not behave itself unseemly?"
ANSWER: To think that the wrongs people do our loved ones or
anyone else is evil is not what is covered in this text. Black is black and
white is white. If the thing done is wrong it is just plain evil and we think
it is evil and would not be justified in thinking anything else. Brother C.
E. Orr said that God did not want us to be blind and not see anything as evil
but He did want us to have grace and wisdom enough to know how to handle what
we see in the right way. However, to think one is doing wrong, or will do
wrong, because he has done wrong before could be mere suspicion or
imagination inspired by what we know has been done in the past. It would not
be charitable to do this unless the wrong has been repeated sufficiently to
establish a pattern. Zechariah 8:17 says, "And let none of you imagine
evil in your hearts against his neighbour;..."
Adam Clarke says that the original
text here implies that he does not invent or devise any evil; or, does not
reason on any particular act or word so as to infer evil from it. To do this
would destroy his love for his brother and would be ruinous to charity and
benevolence. A heart filled with and governed by this divine love could never
think of evil only where evil was evident and would not ascribe a bad motive
to a good deed. (End of quote.) Then for one to judge one by any particular
act or word and say in his mind, "He meant this or that by that"
because we just did not have a very good feeling toward him anyway, would be
uncharitable and wrong. Again to say when a person with whom one is at some
variance does a good, kind deed toward us that he is just trying to gain some
advantage now by doing this good deed is surely uncharitable and wrong.
Also some other translations
present a pretty clear idea of what is here meant. One translation says,
"It does not hold grudges and will hardly even notice when others do it
wrong." The Amplified Bible says, "It takes no account of the evil
done to it pays no attention to a suffered wrong." Phillips' Translation
says, "It does not keep account of evil." The 20th Century New
Testament says, "Never reckons up her wrongs." The New English
Bible says, "Love keeps no score on wrongs." All of these
translations carry the thought that a person who is actuated by love never
allows his mind to think on the wrongs done to him and never wastes his time
by thinking on these things.
There is also the angle of
thinking and devising in one's mind evil things to do as people of the world
sometimes do. Certainly no child of God, actuated by the love of God, would
ever spend time thinking of such things for himself.
None of these things relate to the
thought expressed in your question, so I conclude the statement regarding
"charity thinking no evil" does not relate to what you mention in
your question.
NEXT: "Does not behave itself
unseemly." The word unseemly is defined in the dictionary as: 1. Not
according with established standard of good form or taste. 2. Not suitable
for time or place: Inappropriate, unseasonable.
Love never acts out of its place
or character. Love observes due decorum (that is behavior conforming to and
in accordance with the accepted standard of what is right, fitting, or
regarded as good form) and good manners, and is never rude, brutish, or
discourteous. To be rude, unmannerly or discourteous is entirely out of
harmony with the Spirit of Christ and the love of God.
Christians are admonished in I
Peter 3:8 to be of one mind, to love as brethren, to be pitiful, and to be
courteous. Surely one possessed of this true love would always seek to avoid
rudeness and brashness and seek to avoid paining, wounding, or offending any
with whom they deal. A meek and quiet spirit is in keeping with the disposition
and manners of Christ and to manifest anything of a boisterous nature or to
be self-assertive and brash in one's behavior would surely be
"unseemly" behavior for one who names His Name. We are to be like
Him (Romans 8:29; II Corinthians 3:18; I John 3:2-3; I John 4:17) and
anything not in keeping with the nature and disposition of Christ is unseemly
behavior for a Christian.
Saints are instructed in Titus
2:10 to adorn the doctrine of God our Saviour in all things. Again, saints
are admonished in Philippians 1:27 to have our conversation as it becometh
the gospel of Christ. In I Timothy 2:9-10 godly women are instructed to dress
and behave in a manner becoming to women professing godliness. The immodest
and indecent styles and dress prevalent in the world today and all the
adornment with gold, pearls, costly array, fancy hair-does, etc. are all
contrary to the pure, meek, holy, humble, quiet, reticent spirit of Christ
and are unseemly and unbecoming to women professing godliness.
"Doth not behave itself
unseemly" is rendered in Moffat's Translation as "Is never
rude." The Berkeley Translation says "or unmannerly." Beck's
Translation says "It isn't indecent." The Amplified Bible says
"It is not rude (unmannerly), and does not act unbecomingly."
I conclude that anything we cannot
do "to the glory of God" I Corinthians 10:31; or anything which
would be contrary to the nature and spirit of Christ and in any way or to any
degree dishonoring to Him would be "Unseemly" (improper behavior)
for saints.
QUESTION: I am confused and do not know what the second
resurrection is.
ANSWER: The Bible teaches two distinct resurrections and there
is a first and a second. John 5:24-29 discusses both of these resurrections
and presents them in their proper order. In verse 24 Jesus said, "...He
that heareth my word, and believeth on Him that sent me, hath everlasting
life, and shall not come into condemnation; but is passed from death unto
life." Everlasting life and being free from condemnation describes a spiritual
state and condition salvation. Those who were passed from death unto life
were those who were dead in their sins Ephesians 2:1; Colossians 2:13 (this
text makes it clear that this resurrection is brought to pass when one is
forgiven all trespasses saved). Then verse 25 says that the hour is coming
and NOW IS when the dead would hear the voice of Jesus and live. It is clear
that this being brought to life was a present reality and was to come also.
In other words, this began to be realized in the ministry of Christ and His
apostles and was to continue throughout this gospel dispensation wherever the
gospel was preached and men believed it. This was the first resurrection
salvation.
Then in verse 28 Jesus said,
"...the hour is COMING, in which all that are in the graves shall hear
his voice, (verse 29), And shall come forth...." This is clear reference
to the resurrection of the dead at Christ's second coming when all shall come
forth from their graves. Note it says in verse 28, "The hour is COMING,"
but did not say "NOW IS" as in verse 25. This second resurrection
was not then; neither is it yet at this time, but is something altogether
future and will come to pass when Jesus comes again. See I Corinthians
15:51-54; I Thessalonians 4:13-18; John 6:39-40, 44, 54, and etc.
QUESTION: Please explain I John 3:9.
ANSWER: This text reads, "Whosoever is born of God doth not
commit sin; for his seed remaineth in him: and he cannot sin, because he is
born of God."
The first part of this verse
interposes little or no problem. Numerous Scriptures make it clear and plain
that one who is born again (born of God) is delivered from the power of sin
and enabled through the power of God to live a holy life free from sin.
Matthew 1:21 "...He shall save his people from their sins." Luke
1:73-75, "The oath which he sware to our father Abraham, That he would
grant unto us, that we being delivered out of the hand of our enemies might
serve him without fear, In holiness and righteousness before him, all the
days of our life." Romans 6:14, "...Sin shall not have dominion
over you: for ye are...under grace." This makes it clear that the grace
of God breaks the power and dominion of sin in the life of the person who
receives it. Romans 6:17-18, "But God be thanked, that ye were the
servants of sin, but ye have obeyed from the heart that form of doctrine
which was delivered you. Being then made free from sin...." This text
makes it clear that when one obeys from his heart the Word of God and
complies with its terms and conditions, he is set free from sin.
But the second part of this verse
is a source of much controversy. We cannot interpret this to mean that one
who is born again, saved, born of God, cannot possibly commit sin or even
return to a life of sin if he so chooses. This would do violence to numerous
Scriptures which teach to the contrary. II Peter 2:20-21, says, "For if
after they have escaped the pollutions of the world through the knowledge of
the Lord and Saviour Jesus Christ, they are again entangled therein, and
overcome, the latter end is worse with them than the beginning. For it had
been better for them not to have known the way of righteousness, than, after
they have know it, to turn from the holy commandment delivered unto
them." II Peter 3:17 says, "Ye therefore, beloved, seeing ye know
these things before, beware lest ye also, being led away with the error of
the wicked, fall from your own stedfastness." In II Peter, chapter one,
beginning with verse five, a number of Christian graces are catalogued which
the Christian is diligently to add to his Christian life. Then verse ten
says, "Wherefore the rather, brethren, give diligence to make your
calling and election sure: for if ye do these things, ye shall never
fall." Verse nine says, "But he that lacketh these things is blind,
and cannot see afar off, and hath forgotten that he was purged from his old
sins." These verses make it clear that only through diligent pursuit of
the Christian life and cultivation of the Christian graces in one's life can
he maintain his experience and that one who fails to do this will fall from
his own steadfastness and forget the experience he had with God at one time.
We are to understand this part of
the text as applying to a present, up-to-date, continuing experience and
relationship with God "Because he IS [present tense] born of God."
He has the seed of God (God's Word and Spirit) abiding in him and he cannot
sin as long as he is in this state. It does not mean that he does not possess
the power, right or privilege to commit sin, but sin is contrary and
repulsive to his nature and to the principles of light and truth that are in
his soul and he cannot do it for that reason. It is the same as we would say
about a man of irreproachable character and integrity: "That man cannot
lie, cannot steal, cannot commit any of many other enormities in the catalog
of sin and unrighteousness." Not because he does not have the power and
ability to do such things even as other men do, but it is so foreign to his
character and life and the way we know him. Perhaps that thought is best
stated in the words of Joseph to Potiphar's wife in Genesis 39:9,
"...How then can I do this great wickedness, and sin against God?"
He had the power to do that thing even as other men, but it was so obnoxious
and repulsive to his pure character that he just could not do it, but fled
from it.
Also, it must be understood that
he cannot purposely, knowingly do evil while the seed of God (the divine
principle and truth) remains in him and he is born of God; for as soon as he
consents to the evil and turns from the light and truth, this seed of God
departs from him and he has departed from the holy commandment and is no
longer a child of God.
QUESTION: Because there are so many dishonest people all through
our government "cheating the people," does this mean it's all right
for us to claim "just a little" of our income? Many people are
being paid in such a way as to avoid paying taxes. Will God "knit
pick" when it comes to Hebrews 13:17?
ANSWER: The answer is "No." Absolutely not. The
scriptural code that saints live by demands absolute honesty with God, with
ourselves and our own souls, and with our fellow men. The Scriptures nowhere
give us a right to "cheat" the "cheaters." If we cheat
the "cheaters," we are "cheaters," too. The amount is not
important whether it be large or small. To be dishonest in small matters or
amounts indicates just as faulty a character as to be dishonest in large
matters or amounts. It can be pretty accurately adjudged that one who is
dishonest in small amounts would also be dishonest in large amounts if he
were just in a position to do so. Let us be assured that "...God shall
bring every work into judgment, with every secret thing, whether it be good,
or whether it be evil." Eccl. 12:14.
This question reminds me of the
story I heard about a preacher who, in going back and forth from his home to
his place of worship, passed by where a chicken pen was close by the side of
the road. He had noticed a real fine rooster that roosted on the fence and
how easy it would be for someone to just pick him off and take him away. On
one of his trips past this place when the rooster was perched on the fence as
usual, he stopped and said "Mr. Rooster, some old thief is going to come
by here and get you some of these nights and I think I had better just take
you home with me before some old thief does come by and get you." So he
lifted the rooster and took it home with him to be cooked in his pot. But in
the "rescuing" the rooster from "some old thief" he
became the thief himself. So with those who "cheat" the
"cheaters" on income tax or in any other way become cheaters
themselves.
Also every person who files an
income tax return must sign an oath or affirmation that the statements
contained therein are true and correct to the best of his knowledge. It also
says that the penalty for signing any false statement is a fine and/or
imprisonment or both. How could a Christian sign this statement knowing he
had held back something and had not properly reported all of his income? My
judgment is that he would suffer a worse penalty for perjuring his conscience
before God than he would from the government for perjuring himself before
them.
God's Word says in I Peter 2:12,
"Having your conversation honest among the Gentiles: that, whereas they
speak against you as evildoers, they may by your good works, which they shall
behold, glorify God in the day of visitation." "The Gentiles"
in our case would include all unsaved people, which would include the
"cheaters," too. We are instructed to have our conversation honest
before them also. Let us realize that two wrongs never make a right.
Again Romans 12:17 says,
"Recompense to no man evil for evil. Provide things honest in the sight
of all men." Also II Corinthians 8:21 says, "Providing for honest
things, not only in the sight of the Lord, but also in the sight of
men."
I Corinthians 4:5 says,
"Therefore judge nothing before the time, until the Lord come, who both
will bring to light the hidden things of darkness, and will make manifest the
counsels of the hearts: and then shall every man have praise of God." I
do not hesitate to say, in that day we will all want to receive praise from
God and not condemnation. We can be assured, in that day, all the hidden
things of darkness will be brought to light and the counsels of all hearts
will be revealed. I Corinthians 3:13 says, "Every man's work shall be
made manifest: for the day shall declare it, because it shall be revealed by
fire; and the fire shall try every man's work of what sort it is." Also
II Corinthians 5:10 says, "For we must all appear before the judgment
seat of Christ; that every one may receive the things done in his body,
according to that he hath done, whether it be good or bad."
Finally, let us conclude that we,
as well as the writer of the Hebrew epistle, are "...In all things
willing to live honestly." Hebrews 13:18. Let us realize that any thing
gained through fraud or dishonesty is not worth it in the end when every man
will be rewarded according to his works. (Revelation 22:12.)
In Regard to God "knit
picking" in reference to Hebrews 13:17, let me say that the answer is
again "No." It is not God who "knit picks," but it is we
who do the "knit picking" with ourselves, with our fellow
Christians and fellow men and even with God Himself, sometimes trying to pick
out the fine points to either justify or condemn as the case may be. God
never "knit picks" but He searches the heart and tries the reins of
every individual (I Chronicles 28:9; I Kings 8:39; Jeremiah 11:20; I Samuel
16:7). Therefore God sees and knows the true condition of all hearts. We only
see the outcroppings of things but He sees the roots of everything and the
true condition of everyone's heart. Therefore He is in a position to judge
everyone clear, straight, and clean-cut according to what He sees in the
heart.
However, Hebrews 13:17 does not
refer to government authorities but to spiritual authorities in the church.
After instructing us to obey those who have the rule over us and submit
ourselves, it goes on to say, "...For they watch for your souls, as they
that must give account, that they may do it with joy, and not with grief: for
that is unprofitable for you." Surely this could not apply to
politicians in government because many times they could not care less about
our souls and the things pertaining unto our spiritual lives. It is the
God-called, God-sent, God-appointed pastors, overseers, and ministers who
care for our souls and watch out for our spiritual welfare.
However, there are several other
Scriptures which teach us to be subject to the governmental authorities. I
Peter 2:13-14 says, "Submit yourselves to every ordinance of man for the
Lord's sake: whether it be to the king, as supreme; Or unto governors, as
unto them that are sent by him for the punishment of evildoers, and for the
praise of them that do well." In Romans 13:1-7 we read, "Let every
soul be subject unto the higher powers. For there is no power but of God: the
powers that be are ordained of God.... Wherefore ye must needs be subject,
not only for wrath, but also for conscience sake (verse 5)...." Let us
realize that God has ordained governments, both political and spiritual, and
for us to fail to be subject to either the governmental powers or the
spiritual authorities in the church indicates a disposition of rebellion in
the heart and God denounces rebellion as being equal to the sin of
witchcraft. (I Samuel 15:23.)
Titus 3:1 says, "Put them in
mind to be subject to principalities and powers, to obey magistrates, to be
ready to every good work." In the 8th verse of his epistle, Jude speaks
of a degenerate class of people who "despise dominion, and speak evil of
dignities." Then he continues in verse 19 to say, "These be they
who separate themselves, sensual, having not the Spirit." Let us realize
that the Spirit of God in men's hearts makes them different from that and
makes them humble, submissive, and obedient to authority whether it be in the
government or in the church.
Peter describes the same class of
people as Jude and in II Peter 2:10 he says of them that they despise
government, are presumptuous, self-willed, and are not afraid to speak evil
of dignities. Saints who have the Spirit of God are not like these people in
any respect and are inclined to honor rulers and those in authority whether
they be righteousness or not, for the sake of their office and position.
QUESTION: What is the meaning of Matthew 6:17, "But thou,
when thou fastest, anoint thine head, and wash thy face; That thou appear not
unto men to fast, but unto thy Father which is in secret: and thy Father,
which seeth in secret, shall reward thee openly." Matthew 6:17-18. Does
the clause "anoint thine head" refer to a literal interpretation?
ANSWER: The whole major thrust of the first eighteen verses of
the sixth chapter of Matthew is aimed at getting true Christian people away
from the idea of seeking any praise, commendation or reward from men for what
we do in service or worship to God and doing whatever we do in these areas
"...heartily as to the Lord, and not unto men" Colossians 3:23. We
see in these verses how that the serpentine influence of self interest and
self promotion and aggrandizement can creep into and slither across our
deepest acts of devotion and charity giving alms, praying and fasting.
Jesus presented these whole ideas
as hypocritical acts. They were doing these things and announcing their doing
and sounding their trumpets so that men would be sure to notice and give them
credit and praise. This is all a very destructive thing to one's relationship
with God and to Christian living. Jesus said these people had their reward
that men would see them and praise them but they had no reward from God. This
is an attitude to be religiously avoided by true Christian people.
Jesus said, "How can ye
believe, which receive honour one of another, and seek not the honour that
cometh from God only?" John 5:44. We are certainly not to seek praise
and commendation from men for what we do for God and for our acts of devotion
and worship to God.
In the particular part of this
over-all teaching on this subject the matter of fasting and how to carry it
out we are instructed in general to do nothing special to let men know we are
fasting. The anointing of the head (one translation says "pour perfume
on your hair" and another translation says "brush your hair"),
was a normal part of Jewish grooming but it was forbidden by their canon in
times of fasting and humiliation. But what Jesus seems to be teaching us here
is that when we fast we should groom ourselves as usual and dress ourselves
as usual and not in any special garment of mourning as those people did, that
we might not appear unto men to be fasting.
It is evident and clear that this
is no part of the fasting itself because Jesus continues on to say "That
thou appear not unto men to fast."
True Christians should always
avoid any tendency to vaunt themselves in anything they do for God and not
seek credit from their fellow men for those things. Let us be satisfied with
the credit and reward that God gives unto those who serve Him in the right
attitude of heart. This will help our "togetherness" with God which
is a very precious thing with the child of God. It is a very rewarding and
enriching thing to one's life when God rewards Him for doing something as
unto Him. We are taught by Jesus to "Let your light so shine before men,
that they may see your good works and glorify your Father which is in
heaven." (Matthew 5:16.) Truly, all glory belongs to God and let us be
satisfied for Him to get it from our lives.
QUESTION: Please discuss the sin
of division; or is it actually all that much sin?
ANSWER: The basic principle of sin
is rebellion against God and His expressed will; disobedience to His Word a
transgression of His law. Hence, division is obviously a very grave sin
because it is in total contradiction to the whole of the teachings of the New
Testament regarding the relationship of the children of God with one another.
We read in I John 3:4, "Whosoever committeth sin transgresseth also the
law: for sin is the transgression of the law." Since division is a total
transgression of the whole basic law governing the relationship of saints
with one another (unity and oneness), it is unquestionably a sin.
Paul said to the Corinthian
Church, "Now I beseech you, brethren, by the name of our Lord Jesus Christ,
that ye all speak the same thing, and that there be no divisions among you;
but that ye be perfectly joined together in the same mind and in the same
judgment." (I Corinthians 1:10.) Division is a contradiction of this
scripture.
Romans 15:5-6 says, "Now the
God of patience and consolation grant you to be likeminded one toward another
according to Christ Jesus: That ye may with one mind and one mouth glorify
God, even the Father of our Lord Jesus Christ." Division violates this
scripture; hence, it is sin.
In John 17 we have recorded Jesus'
high priestly prayer for His disciples and their successors down through this
age of time the Church of God. In verses 21 and 23 we read, "That they
all may be one; as thou, Father, art in me, and I in thee, that they also may
be one in us: that the world may believe that thou hast sent me.... and hast
loved them, as thou hast loved me." This was Christ's last prayer for
His church before He suffered. He went from the place where He prayed this
prayer directly to the Garden of Gethsemane; from there to judgment, and from
there to Calvary.
Since this was the last prayer He
would ever pray for His church while in His flesh, we can be assured He was
praying for the things which lay the closest to His heart, and this matter of
the unity of believers lay on His heart to the extent that He devoted three
entire verses (90 words) to this matter. Therefore, division manifests a
blatant, flagrant disregard for the burden and will of God for His Church as
expressed in His tenderest moments. Therefore, it is not just an ordinary sin
among sins, but is a flagrant affront to God; hence a sin of great magnitude.
Also, we see in this prayer that
the relationship of believers with one another is the same as the
relationship of believers with God and Christ. Jesus said in verse 21,
"...as thou, Father, art in me, and I in thee, that they also may be one
in us:..." I Corinthians 6:17 says, "But he that is joined unto the
Lord is one spirit." Now if all believers who are joined unto the Lord
are one spirit with the Lord, how could there possibly be anything other than
one spirit among the true children of God? There couldn't. We read in I
Corinthians 12:13, "For by one Spirit are we all baptized into one
body,...and have been all made to drink into one Spirit." We see here
that becoming members of the body of Christ is a spiritual process, and the
maintaining of the unity, or oneness, in the body of Christ is by a continual
drinking into the one Spirit. Hence, there could not possibly be any division
in the body of Christ unless some cease to drink into that one Spirit and
imbibe another spirit. There is a spirit of division, and it is a bad one.
Division is in total violation of this whole scope of teaching, and hence is
a transgression of God's law and is sin.
I Corinthians 12:27 says,
"Now ye are the body of Christ,..." The Church, composed of true
believers, is the body of Christ. Therefore, any division within it would
constitute a dismembering of Christ's body, which could not possibly be
looked upon as a light thing by anyone with a conscience. Anyone would have
to have his conscience seared to feel comfortable in a division.
We read in Romans 16:17-18,
"Now I beseech you, brethren, mark them which cause divisions and
offences contrary to the doctrine which ye have learned; and avoid them. For
they that are such serve not our Lord Jesus Christ, but their own belly; and
by good words and fair speeches deceive the hearts of the simple." We
see here that those who engage in such practices are serving their own
interests and have some personal ends to gain "They serve their own
belly." I have never seen one who gets off course and takes up with a
doctrine contrary to what we have learned, but that he has a proud, exalted
spirit and feels he is out a jump ahead of all the others. I have had them
tell me, "I got this light by earnestly praying and seeking God; you
just pray some more and you will come to it, too." That is far from the
humble, lowly Spirit of Christ.
Divisions usually come about over
points of doctrine; but sometimes they develop through a party spirit lining
up behind different leaders, and affected by individuals and personalities.
But there is a very strong indictment laid down in God's Word against all who
would assay to preach another gospel (doctrine). In Galatians 1:8-9 we read,
"But though we, or an angel from heaven, preach any other gospel unto
you than that which we have preached unto you, let him be accursed. As we
said before, so say I now again, If any man preach any other gospel unto you
than that ye have received, let him be accursed." The advocates of new
and strange doctrines argue, "We have new light now and have discovered
that the doctrine we once believed in was not correct, and we have the right
doctrine now." My answer is that the doctrine I believe in and wherein I
stand is the doctrine this Evening Light Reformation was built on, and God
has set His seal to it, confirmed it with signs following and mighty signs
and wonders were wrought in the Name of His holy child Jesus, and I will just
continue in it and advise all the other saints to do the same.
In II John 10-11 we read again,
"If there come any unto you, and bring not this doctrine, receive him
not into your house, neither bid him God speed: For he that biddeth him God
speed is partaker of his evil deeds." Paul said in Acts 20:30-31 that
right among themselves men would arise speaking perverse things to draw away
disciples after them, and urged them to watch, and reminded them that for
three years he had not ceased to warn everyone with tears. We see here that
seducers and division makers are to be warned against and avoided.
In I Corinthians 3:1-9 we see that
Paul's comments to them who divide over individuals and personalities are not
very complimentary either. There is just no place given in the Scriptures for
any schism in the body of Christ. In I Corinthians 12:25 we read, "That
there should be no schism [division] in the body; but that the members should
have the same care one for another."
QUESTION: Please discuss the sin of division; or is it actually
all that much sin? body; but that the members should have the same care one
for another."
ANSWER: The basic principle of sin is rebellion against God and
His expressed will; disobedience to His Word a transgression of His law.
Hence, division is obviously a very grave sin because it is in total
contradiction to the whole of the teachings of the New Testament regarding
the relationship of the children of God with one another. We read in I John
3:4, "Whosoever committeth sin transgresseth also the law: for sin is
the transgression of the law." Since division is a total transgression
of the whole basic law governing the relationship of saints with one another
(unity and oneness), it is unquestionably a sin. body; but that the members
should have the same care one for another."
Paul said to the Corinthian
Church, "Now I beseech you, brethren, by the name of our Lord Jesus
Christ, that ye all speak the same thing, and that there be no divisions
among you; but that ye be perfectly joined together in the same mind and in
the same judgment." (I Corinthians 1:10.) Division is a contradiction of
this scripture. body; but that the members should have the same care one for
another."
Romans 15:5-6 says, "Now the
God of patience and consolation grant you to be likeminded one toward another
according to Christ Jesus: That ye may with one mind and one mouth glorify
God, even the Father of our Lord Jesus Christ." Division violates this
scripture; hence, it is sin. body; but that the members should have the same
care one for another."
In John 17 we have recorded Jesus'
high priestly prayer for His disciples and their successors down through this
age of time the Church of God. In verses 21 and 23 we read, "That they
all may be one; as thou, Father, art in me, and I in thee, that they also may
be one in us: that the world may believe that thou hast sent me.... and hast
loved them, as thou hast loved me." This was Christ's last prayer for
His church before He suffered. He went from the place where He prayed this
prayer directly to the Garden of Gethsemane; from there to judgment, and from
there to Calvary. body; but that the members should have the same care one
for another."
Since this was the last prayer He
would ever pray for His church while in His flesh, we can be assured He was
praying for the things which lay the closest to His heart, and this matter of
the unity of believers lay on His heart to the extent that He devoted three
entire verses (90 words) to this matter. Therefore, division manifests a
blatant, flagrant disregard for the burden and will of God for His Church as
expressed in His tenderest moments. Therefore, it is not just an ordinary sin
among sins, but is a flagrant affront to God; hence a sin of great magnitude.
body; but that the members should have the same care one for another."
Also, we see in this prayer that
the relationship of believers with one another is the same as the
relationship of believers with God and Christ. Jesus said in verse 21,
"...as thou, Father, art in me, and I in thee, that they also may be one
in us:..." I Corinthians 6:17 says, "But he that is joined unto the
Lord is one spirit." Now if all believers who are joined unto the Lord
are one spirit with the Lord, how could there possibly be anything other than
one spirit among the true children of God? There couldn't. We read in I
Corinthians 12:13, "For by one Spirit are we all baptized into one
body,...and have been all made to drink into one Spirit." We see here
that becoming members of the body of Christ is a spiritual process, and the
maintaining of the unity, or oneness, in the body of Christ is by a continual
drinking into the one Spirit. Hence, there could not possibly be any division
in the body of Christ unless some cease to drink into that one Spirit and
imbibe another spirit. There is a spirit of division, and it is a bad one.
Division is in total violation of this whole scope of teaching, and hence is
a transgression of God's law and is sin. body; but that the members should
have the same care one for another."
I Corinthians 12:27 says,
"Now ye are the body of Christ,..." The Church, composed of true
believers, is the body of Christ. Therefore, any division within it would
constitute a dismembering of Christ's body, which could not possibly be
looked upon as a light thing by anyone with a conscience. Anyone would have
to have his conscience seared to feel comfortable in a division. body; but
that the members should have the same care one for another."
We read in Romans 16:17-18,
"Now I beseech you, brethren, mark them which cause divisions and
offences contrary to the doctrine which ye have learned; and avoid them. For
they that are such serve not our Lord Jesus Christ, but their own belly; and
by good words and fair speeches deceive the hearts of the simple." We
see here that those who engage in such practices are serving their own
interests and have some personal ends to gain "They serve their own
belly." I have never seen one who gets off course and takes up with a doctrine
contrary to what we have learned, but that he has a proud, exalted spirit and
feels he is out a jump ahead of all the others. I have had them tell me,
"I got this light by earnestly praying and seeking God; you just pray
some more and you will come to it, too." That is far from the humble,
lowly Spirit of Christ. body; but that the members should have the same care
one for another."
Divisions usually come about over
points of doctrine; but sometimes they develop through a party spirit lining
up behind different leaders, and affected by individuals and personalities.
But there is a very strong indictment laid down in God's Word against all who
would assay to preach another gospel (doctrine). In Galatians 1:8-9 we read,
"But though we, or an angel from heaven, preach any other gospel unto
you than that which we have preached unto you, let him be accursed. As we
said before, so say I now again, If any man preach any other gospel unto you
than that ye have received, let him be accursed." The advocates of new
and strange doctrines argue, "We have new light now and have discovered
that the doctrine we once believed in was not correct, and we have the right
doctrine now." My answer is that the doctrine I believe in and wherein I
stand is the doctrine this Evening Light Reformation was built on, and God
has set His seal to it, confirmed it with signs following and mighty signs
and wonders were wrought in the Name of His holy child Jesus, and I will just
continue in it and advise all the other saints to do the same. body; but that
the members should have the same care one for another."
In II John 10-11 we read again,
"If there come any unto you, and bring not this doctrine, receive him
not into your house, neither bid him God speed: For he that biddeth him God
speed is partaker of his evil deeds." Paul said in Acts 20:30-31 that
right among themselves men would arise speaking perverse things to draw away
disciples after them, and urged them to watch, and reminded them that for
three years he had not ceased to warn everyone with tears. We see here that
seducers and division makers are to be warned against and avoided. body; but
that the members should have the same care one for another."
In I Corinthians 3:1-9 we see that
Paul's comments to them who divide over individuals and personalities are not
very complimentary either. There is just no place given in the Scriptures for
any schism in the body of Christ. In I Corinthians 12:25 we read, "That
there should be no schism [division] in the body; but that the members should
have the same care one for another."
QUESTION: Please discuss Ephesians 4:26. Can saints be angry and
be clear in it?
ANSWER: Ephesians 4:26 says, "Be ye angry, and sin not: let
not the sun go down upon your wrath."
The very wording of this text
implies that anger is something not to be tampered with or to take lightly.
It indicates that sin is at the door wherever anger is.
Weymouth's Translation says:
"If angry, beware of sinning."
Williams' Translation says:
"If you do get angry, you must stop sinning in your anger."
Knox's Translation says: "Do
not let resentment lead you into sin."
Ephesians 4:26b says, "Let
not the sun go down upon your wrath."
Knox's Translation says:
"Never go to bed angry."
The New English Bible says:
"Do not let the sunset find you still nursing it."
This all sums up the fact that it
is very needful for the saints to pray out from under their hurts, wounds,
bruises, agitated feelings, "disgust" and all unholy and improper
tendencies, dispositions, and attitudes, and to do it quickly. It is a
certain fact that if we do not do this and allow those things to linger, they
will produce roots of bitterness and result in sin in our hearts.
When discussing a word or given
phrase or principle connected with a particular dominant word, we must
endeavor first to discover the varied meaning of that word.
Anger is defined in the World Book
Dictionary of which Clarence L. Barnhart is Editor in Chief, as the feeling
one has toward something or someone that hurts, opposes, offends, or annoys;
strong displeasure. Another definition which is classified as obsolete is
"grief, trouble."
Webster's Dictionary of Synonyms
defines anger as denoting the emotional excitement induced by intense
displeasure. It refers only to the emotional reaction; the word itself
suggests no definite degree of intensity and carries no necessary implication
of outward manifestation.
Ire is given as a synonym of
anger. It suggests greater intensity than anger, unqualified, and usually,
but not necessarily, a display of that feeling in looks, acts or words.
Rage is another synonym. It adds
to anger the implications of lost self-control and of violent boiling over of
feeling; it often connotes a sense of frustration, or temporary derangement
of the mind, or determination to get revenge.
Fury is another synonym. It
indicates overmastering destructive rage verging on madness.
Indignation is another synonym. It
implies depth and intensity of anger, often righteous or generous anger,
aroused by that which one considers mean, shameful, or otherwise unworthy of
a man or men.
Wrath is another synonym. It may
imply either rage or indignation as its emotional basis; but in addition to
either of these, it also often implies a grievance and a desire or intent to
avenge or punish, or to get revenge.
In Romans 12:19-21 we read,
"Dearly beloved, avenge not yourselves, but rather give place unto
wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.
Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for
in so doing thou shalt heap coals of fire on his head. Be not overcome of
evil, but overcome evil with good." We see here that where one's anger
runs into some of these unholy tendencies and reaches the point of
frustration, vengeance or desire for revenge or to see one punished; it is
already out of bounds for a Christian and running into sin. We are instructed
here to just keep our hands off and let God have His way in the execution of vengeance
upon evil doers. But as for us, we are to show kindness and do good unto our
enemies and just let God decide who deserves vengeance and to what extent.
Phillip's Translation says:
"Never take vengeance into your own hands, my dear friends."
Moffit's Translation says:
"But let the wrath of God have its way."
Goodspeed's Translation says:
"But leave room for God's anger."
Montgomery's Translation (The New
Testament in Modern English) says: "But leave the field clear for God's
wrath."
Knox's Translation says:
"Allow retribution to run its course."
All of this makes it clear that
there is a line beyond which Christian people must not go, and to go beyond
that line is certainly sin. Also, we can stand in the way and hinder God in
executing judgment on evil doers by taking things into our own hands and
executing vengeance upon an individual in our own behalf. What we should do
in such cases is follow the example of our Master and commit ourselves into
the hands of Him who judgeth righteously I Peter 2:23.
However, in all the various
degrees of anger and the different definitions of the word anger, there is a
place for saints to exercise anger and we would not be worth much to the
cause of God and right without it. But we are admonished in the text to be careful
in such cases not to go beyond that range of anger that is suitable for
saints and give place to the devil and run into sin.
Again the World Book Dictionary
draws a distinction in the use of the term angry. 1. When the angry feeling
is stressed, and 2. When the directing of the anger upon a person is
stressed. This is an important difference in this discussion.
One may feel highly displeased and
deeply grieved and much troubled (angry) over some meanness, injustice,
harshness, or cruelty in word or action by one person toward another. This
would be justifiable and we should feel grieved and displeased (angry) at
those things. One would not be worth much to God who would not be exercised
in grief and displeasure by such things. But when one turns this same
disposition toward the individual who did the wrong and burns in their
resentment and anger toward the person until wrath is kindled and we desire
to see him punished or vengeance executed upon him; that is a destructive
anger and we should rise up in opposition to it and cast it from us before it
be our ruin.
In Proverbs 24:17-18, we read,
"Rejoice not when your enemy falls, and let not your heart be glad when
he stumbles or is overthrown; lest the Lord see it, and it be evil in His
eyes and displeases Him, and He turn away His wrath from him (to expend it
upon you, the worse offender) " Amplified Bible. Adam Clarke says this
appears to be the sense of this text and also quotes another eminent
authority, Cloverdale, as applying it in the same way. so, it appears evident
that we can hinder the execution of judgment and vengeance by God Himself and
even bring judgment upon ourselves by holding a wrong attitude toward any
person. An anger of this kind will breed malice and bitterness which are
strongly condemned by God's Word.
Some may say, "I have a
righteous indignation against the principle of the thing but not toward any
person." Well, good. That is right and justifiable. But let us apply a
little test to that and see. If it is the principle of the thing you are
offended at, you will feel just as grieved and hurt (angry) when you see some
mean or unjust thing done to another person as if that thing were done to
you. But if you can see someone do a mean or unjust thing to another person
and just pass it off and say, "I am not going to meddle with anything
that does not concern me," then let someone do the same thing to you and
get all agitated about it, upset, and your peace disturbed; that is just your
feeling sorry for yourself. It is not the principle or thing at all, but this
is ME and they just ought not to do ME this way.
In conclusion, let us summarize.
It seems certain from the Scriptures that there is a certain kind of anger
that is justifiable and we could not be true to right principles without being
stirred at certain things in certain ways.
In Mark 3:5, we read of Jesus,
"...When He had looked round about on them with anger, being grieved for
the hardness of their hearts,..." Here Jesus had anger. But we could
never imagine His having carnal resentment and behaving according to the way
some humans do when they become angry. Just try to imagine His getting red in
the face, shouting obscenities at the people, and throwing His hands around
and threatening the people. We could not even imagine such a thing. His anger
in this case consisted in His being grieved, or hurt, at the hardness of
their heart, obstinacy and unbelief. This should affect all of us in the same
way.
In Colossians 3:8, we are
commanded to "put off anger, wrath, and malice."
Ephesians 4:31 says, "Let all
bitterness, and wrath, and anger be put away from you."
Ephesians 4:27 is the finish or
conclusion of verse 26. It says "Neither give place to the devil."
The 20th Century New Testament
says, "And give no opportunity to the devil."
Goodspeed's Translation says,
"You must not give the devil a chance."
Phillip's Translation says,
"Don't give the devil that sort of foothold."
The New English Bible says,
"Leave no loop-hole for the devil."
If we allow the sparks of
displeasure, anger, and indignation to linger in our hearts and minds and
smolder there until some circumstance or provocation fans them into a flame,
we certainly are giving place to the devil; and sin lieth at the door and
will rise up and take us and cause us to act or speak in unkind, bitter and
hurtful ways. The only safe way for us is to commit our ways unto God and
pray out from under our hurts, wounds, and offenses quickly; cast out all
anger and have victory over every unkind feeling and thought toward any person.
Our attitude must be love toward all men including our enemies. But at the
same time we are to have and hold a resentment and anger toward the devil and
all of his works.
QUESTION: Please discuss Ephesians 4:26. Can saints be angry and
be clear in it?
ANSWER: Ephesians 4:26 says, "Be ye angry, and sin not: let
not the sun go down upon your wrath."
The very wording of this text
implies that anger is something not to be tampered with or to take lightly.
It indicates that sin is at the door wherever anger is.
Weymouth's Translation says:
"If angry, beware of sinning."
Williams' Translation says:
"If you do get angry, you must stop sinning in your anger."
Knox's Translation says: "Do
not let resentment lead you into sin."
Ephesians 4:26b says, "Let
not the sun go down upon your wrath."
Knox's Translation says:
"Never go to bed angry."
The New English Bible says:
"Do not let the sunset find you still nursing it."
This all sums up the fact that it
is very needful for the saints to pray out from under their hurts, wounds,
bruises, agitated feelings, "disgust" and all unholy and improper
tendencies, dispositions, and attitudes, and to do it quickly. It is a
certain fact that if we do not do this and allow those things to linger, they
will produce roots of bitterness and result in sin in our hearts.
When discussing a word or given
phrase or principle connected with a particular dominant word, we must
endeavor first to discover the varied meaning of that word.
Anger is defined in the World Book
Dictionary of which Clarence L. Barnhart is Editor in Chief, as the feeling
one has toward something or someone that hurts, opposes, offends, or annoys;
strong displeasure. Another definition which is classified as obsolete is
"grief, trouble."
Webster's Dictionary of Synonyms
defines anger as denoting the emotional excitement induced by intense
displeasure. It refers only to the emotional reaction; the word itself
suggests no definite degree of intensity and carries no necessary implication
of outward manifestation.
Ire is given as a synonym of
anger. It suggests greater intensity than anger, unqualified, and usually,
but not necessarily, a display of that feeling in looks, acts or words.
Rage is another synonym. It adds
to anger the implications of lost self-control and of violent boiling over of
feeling; it often connotes a sense of frustration, or temporary derangement
of the mind, or determination to get revenge.
Fury is another synonym. It
indicates overmastering destructive rage verging on madness.
Indignation is another synonym. It
implies depth and intensity of anger, often righteous or generous anger,
aroused by that which one considers mean, shameful, or otherwise unworthy of
a man or men.
Wrath is another synonym. It may
imply either rage or indignation as its emotional basis; but in addition to
either of these, it also often implies a grievance and a desire or intent to
avenge or punish, or to get revenge.
In Romans 12:19-21 we read,
"Dearly beloved, avenge not yourselves, but rather give place unto
wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.
Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for
in so doing thou shalt heap coals of fire on his head. Be not overcome of
evil, but overcome evil with good." We see here that where one's anger
runs into some of these unholy tendencies and reaches the point of
frustration, vengeance or desire for revenge or to see one punished; it is
already out of bounds for a Christian and running into sin. We are instructed
here to just keep our hands off and let God have His way in the execution of
vengeance upon evil doers. But as for us, we are to show kindness and do good
unto our enemies and just let God decide who deserves vengeance and to what
extent.
Phillip's Translation says:
"Never take vengeance into your own hands, my dear friends."
Moffit's Translation says:
"But let the wrath of God have its way."
Goodspeed's Translation says:
"But leave room for God's anger."
Montgomery's Translation (The New
Testament in Modern English) says: "But leave the field clear for God's
wrath."
Knox's Translation says:
"Allow retribution to run its course."
All of this makes it clear that
there is a line beyond which Christian people must not go, and to go beyond
that line is certainly sin. Also, we can stand in the way and hinder God in
executing judgment on evil doers by taking things into our own hands and
executing vengeance upon an individual in our own behalf. What we should do in
such cases is follow the example of our Master and commit ourselves into the
hands of Him who judgeth righteously I Peter 2:23.
However, in all the various
degrees of anger and the different definitions of the word anger, there is a
place for saints to exercise anger and we would not be worth much to the
cause of God and right without it. But we are admonished in the text to be
careful in such cases not to go beyond that range of anger that is suitable
for saints and give place to the devil and run into sin.
Again the World Book Dictionary
draws a distinction in the use of the term angry. 1. When the angry feeling
is stressed, and 2. When the directing of the anger upon a person is
stressed. This is an important difference in this discussion.
One may feel highly displeased and
deeply grieved and much troubled (angry) over some meanness, injustice,
harshness, or cruelty in word or action by one person toward another. This
would be justifiable and we should feel grieved and displeased (angry) at
those things. One would not be worth much to God who would not be exercised
in grief and displeasure by such things. But when one turns this same
disposition toward the individual who did the wrong and burns in their
resentment and anger toward the person until wrath is kindled and we desire
to see him punished or vengeance executed upon him; that is a destructive
anger and we should rise up in opposition to it and cast it from us before it
be our ruin.
In Proverbs 24:17-18, we read,
"Rejoice not when your enemy falls, and let not your heart be glad when
he stumbles or is overthrown; lest the Lord see it, and it be evil in His
eyes and displeases Him, and He turn away His wrath from him (to expend it
upon you, the worse offender) " Amplified Bible. Adam Clarke says this appears
to be the sense of this text and also quotes another eminent authority,
Cloverdale, as applying it in the same way. so, it appears evident that we
can hinder the execution of judgment and vengeance by God Himself and even
bring judgment upon ourselves by holding a wrong attitude toward any person.
An anger of this kind will breed malice and bitterness which are strongly
condemned by God's Word.
Some may say, "I have a
righteous indignation against the principle of the thing but not toward any
person." Well, good. That is right and justifiable. But let us apply a
little test to that and see. If it is the principle of the thing you are
offended at, you will feel just as grieved and hurt (angry) when you see some
mean or unjust thing done to another person as if that thing were done to
you. But if you can see someone do a mean or unjust thing to another person
and just pass it off and say, "I am not going to meddle with anything
that does not concern me," then let someone do the same thing to you and
get all agitated about it, upset, and your peace disturbed; that is just your
feeling sorry for yourself. It is not the principle or thing at all, but this
is ME and they just ought not to do ME this way.
In conclusion, let us summarize.
It seems certain from the Scriptures that there is a certain kind of anger
that is justifiable and we could not be true to right principles without
being stirred at certain things in certain ways.
In Mark 3:5, we read of Jesus,
"...When He had looked round about on them with anger, being grieved for
the hardness of their hearts,..." Here Jesus had anger. But we could
never imagine His having carnal resentment and behaving according to the way
some humans do when they become angry. Just try to imagine His getting red in
the face, shouting obscenities at the people, and throwing His hands around
and threatening the people. We could not even imagine such a thing. His anger
in this case consisted in His being grieved, or hurt, at the hardness of
their heart, obstinacy and unbelief. This should affect all of us in the same
way.
In Colossians 3:8, we are
commanded to "put off anger, wrath, and malice."
Ephesians 4:31 says, "Let all
bitterness, and wrath, and anger be put away from you."
Ephesians 4:27 is the finish or
conclusion of verse 26. It says "Neither give place to the devil."
The 20th Century New Testament
says, "And give no opportunity to the devil."
Goodspeed's Translation says,
"You must not give the devil a chance."
Phillip's Translation says,
"Don't give the devil that sort of foothold."
The New English Bible says,
"Leave no loop-hole for the devil."
If we allow the sparks of
displeasure, anger, and indignation to linger in our hearts and minds and
smolder there until some circumstance or provocation fans them into a flame, we
certainly are giving place to the devil; and sin lieth at the door and will
rise up and take us and cause us to act or speak in unkind, bitter and
hurtful ways. The only safe way for us is to commit our ways unto God and
pray out from under our hurts, wounds, and offenses quickly; cast out all
anger and have victory over every unkind feeling and thought toward any
person. Our attitude must be love toward all men including our enemies. But
at the same time we are to have and hold a resentment and anger toward the
devil and all of his works.
QUESTION: Please discuss Ephesians
4:26. Can saints be angry and be clear in it?
ANSWER: Ephesians 4:26 says,
"Be ye angry, and sin not: let not the sun go down upon your
wrath."
The very wording of this text
implies that anger is something not to be tampered with or to take lightly.
It indicates that sin is at the door wherever anger is.
Weymouth's Translation says:
"If angry, beware of sinning."
Williams' Translation says:
"If you do get angry, you must stop sinning in your anger."
Knox's Translation says: "Do
not let resentment lead you into sin."
Ephesians 4:26b says, "Let
not the sun go down upon your wrath."
Knox's Translation says:
"Never go to bed angry."
The New English Bible says:
"Do not let the sunset find you still nursing it."
This all sums up the fact that it
is very needful for the saints to pray out from under their hurts, wounds,
bruises, agitated feelings, "disgust" and all unholy and improper
tendencies, dispositions, and attitudes, and to do it quickly. It is a
certain fact that if we do not do this and allow those things to linger, they
will produce roots of bitterness and result in sin in our hearts.
When discussing a word or given
phrase or principle connected with a particular dominant word, we must
endeavor first to discover the varied meaning of that word.
Anger is defined in the World Book
Dictionary of which Clarence L. Barnhart is Editor in Chief, as the feeling
one has toward something or someone that hurts, opposes, offends, or annoys;
strong displeasure. Another definition which is classified as obsolete is
"grief, trouble."
Webster's Dictionary of Synonyms
defines anger as denoting the emotional excitement induced by intense
displeasure. It refers only to the emotional reaction; the word itself
suggests no definite degree of intensity and carries no necessary implication
of outward manifestation.
Ire is given as a synonym of
anger. It suggests greater intensity than anger, unqualified, and usually,
but not necessarily, a display of that feeling in looks, acts or words.
Rage is another synonym. It adds to
anger the implications of lost self-control and of violent boiling over of
feeling; it often connotes a sense of frustration, or temporary derangement
of the mind, or determination to get revenge.
Fury is another synonym. It
indicates overmastering destructive rage verging on madness.
Indignation is another synonym. It
implies depth and intensity of anger, often righteous or generous anger,
aroused by that which one considers mean, shameful, or otherwise unworthy of
a man or men.
Wrath is another synonym. It may
imply either rage or indignation as its emotional basis; but in addition to
either of these, it also often implies a grievance and a desire or intent to
avenge or punish, or to get revenge.
In Romans 12:19-21 we read,
"Dearly beloved, avenge not yourselves, but rather give place unto
wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.
Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for
in so doing thou shalt heap coals of fire on his head. Be not overcome of
evil, but overcome evil with good." We see here that where one's anger
runs into some of these unholy tendencies and reaches the point of
frustration, vengeance or desire for revenge or to see one punished; it is
already out of bounds for a Christian and running into sin. We are instructed
here to just keep our hands off and let God have His way in the execution of
vengeance upon evil doers. But as for us, we are to show kindness and do good
unto our enemies and just let God decide who deserves vengeance and to what
extent.
Phillip's Translation says:
"Never take vengeance into your own hands, my dear friends."
Moffit's Translation says:
"But let the wrath of God have its way."
Goodspeed's Translation says:
"But leave room for God's anger."
Montgomery's Translation (The New
Testament in Modern English) says: "But leave the field clear for God's
wrath."
Knox's Translation says:
"Allow retribution to run its course."
All of this makes it clear that
there is a line beyond which Christian people must not go, and to go beyond
that line is certainly sin. Also, we can stand in the way and hinder God in
executing judgment on evil doers by taking things into our own hands and
executing vengeance upon an individual in our own behalf. What we should do
in such cases is follow the example of our Master and commit ourselves into
the hands of Him who judgeth righteously I Peter 2:23.
However, in all the various
degrees of anger and the different definitions of the word anger, there is a
place for saints to exercise anger and we would not be worth much to the
cause of God and right without it. But we are admonished in the text to be
careful in such cases not to go beyond that range of anger that is suitable
for saints and give place to the devil and run into sin.
Again the World Book Dictionary
draws a distinction in the use of the term angry. 1. When the angry feeling
is stressed, and 2. When the directing of the anger upon a person is
stressed. This is an important difference in this discussion.
One may feel highly displeased and
deeply grieved and much troubled (angry) over some meanness, injustice,
harshness, or cruelty in word or action by one person toward another. This
would be justifiable and we should feel grieved and displeased (angry) at
those things. One would not be worth much to God who would not be exercised
in grief and displeasure by such things. But when one turns this same
disposition toward the individual who did the wrong and burns in their
resentment and anger toward the person until wrath is kindled and we desire
to see him punished or vengeance executed upon him; that is a destructive
anger and we should rise up in opposition to it and cast it from us before it
be our ruin.
In Proverbs 24:17-18, we read,
"Rejoice not when your enemy falls, and let not your heart be glad when
he stumbles or is overthrown; lest the Lord see it, and it be evil in His
eyes and displeases Him, and He turn away His wrath from him (to expend it
upon you, the worse offender) " Amplified Bible. Adam Clarke says this
appears to be the sense of this text and also quotes another eminent
authority, Cloverdale, as applying it in the same way. so, it appears evident
that we can hinder the execution of judgment and vengeance by God Himself and
even bring judgment upon ourselves by holding a wrong attitude toward any
person. An anger of this kind will breed malice and bitterness which are
strongly condemned by God's Word.
Some may say, "I have a
righteous indignation against the principle of the thing but not toward any
person." Well, good. That is right and justifiable. But let us apply a
little test to that and see. If it is the principle of the thing you are
offended at, you will feel just as grieved and hurt (angry) when you see some
mean or unjust thing done to another person as if that thing were done to
you. But if you can see someone do a mean or unjust thing to another person
and just pass it off and say, "I am not going to meddle with anything
that does not concern me," then let someone do the same thing to you and
get all agitated about it, upset, and your peace disturbed; that is just your
feeling sorry for yourself. It is not the principle or thing at all, but this
is ME and they just ought not to do ME this way.
In conclusion, let us summarize.
It seems certain from the Scriptures that there is a certain kind of anger
that is justifiable and we could not be true to right principles without
being stirred at certain things in certain ways.
In Mark 3:5, we read of Jesus,
"...When He had looked round about on them with anger, being grieved for
the hardness of their hearts,..." Here Jesus had anger. But we could
never imagine His having carnal resentment and behaving according to the way
some humans do when they become angry. Just try to imagine His getting red in
the face, shouting obscenities at the people, and throwing His hands around
and threatening the people. We could not even imagine such a thing. His anger
in this case consisted in His being grieved, or hurt, at the hardness of
their heart, obstinacy and unbelief. This should affect all of us in the same
way.
In Colossians 3:8, we are
commanded to "put off anger, wrath, and malice."
Ephesians 4:31 says, "Let all
bitterness, and wrath, and anger be put away from you."
Ephesians 4:27 is the finish or
conclusion of verse 26. It says "Neither give place to the devil."
The 20th Century New Testament
says, "And give no opportunity to the devil."
Goodspeed's Translation says,
"You must not give the devil a chance." Phillip's Translation says,
"Don't give the devil that sort of foothold."
The New English Bible says,
"Leave no loop-hole for the devil."
If we allow the sparks of
displeasure, anger, and indignation to linger in our hearts and minds and
smolder there until some circumstance or provocation fans them into a flame,
we certainly are giving place to the devil; and sin lieth at the door and
will rise up and take us and cause us to act or speak in unkind, bitter and
hurtful ways. The only safe way for us is to commit our ways unto God and
pray out from under our hurts, wounds, and offenses quickly; cast out all
anger and have victory over every unkind feeling and thought toward any
person. Our attitude must be love toward all men including our enemies. But
at the same time we are to have and hold a resentment and anger toward the devil
and all of his works.
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Friday, March 2, 2012
Ostis Wilson Question & Answer
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