I have heard it said that true Christians may die because of time and chance. Is this your understanding, too?

It is not! Nowhere is this concept taught in Scripture. Those who have this understanding and preach it, do so against the clear teaching of the Bible. Actually, the Biblical proof that true Christians do NOT die because of time and chance is overwhelming. For a thorough discussion of this important question, please listen to our sermon on “Time and Chance,” which is posted on our Webpage.

Briefly, those who claim and teach this erroneous concept quote as proof a passage in Ecclesiastes 9:11, which states: “I returned and saw under the sun that — The race is not to the swift, Nor the battle to the strong, Nor bread to the wise, Nor riches to men of understanding, Nor favor to men of skill; But time and chance happen to them all.”

According to the Jewish Tanakh Bible, the last phrase is an euphemism, simply pointing out that all will die. But the question still remains, HOW will they die?

Please note that Solomon said: “Time and chance happen to THEM all.” He did NOT say — “to all men,” or “to all of us.” In the book of Ecclesiastes, Solomon was mainly addressing and writing about people in this world — people who only live and work for material possessions (Eccl. 5:13-17); or who don’t understand God’s plan (Eccl.8:17). When he addressed true Christians, however, he referred to them as “you” (compare Eccl. 9:10: “Whatever YOUR hand finds to do, do it with YOUR might; for there is no work or device or knowledge or wisdom in the grave where YOU are going.”).

The Hebrew word for “chance,” in Ecclesiastes 9:11, is “pega.” It is only used one additional time in the entire Old Testament, namely in 1 Kings 5:4. There, Solomon (the author of the book of Ecclesiastes!) said: “But now the LORD my God has given me rest on every side; there is neither adversary nor evil occurrence (in Hebrew, “pega”).

Again, we see that Solomon is making a distinction between the people living in this world, being cut off from God, and those whom God has called to His way of life, including himself. Solomon said that “evil occurrence” or “chance” did not govern his own life, because God was controlling his life and had given him rest. Christ made the same distinction, in Luke 13:1-5:

“There were present at that season some who told Him about the Galileans whose blood Pilate had mingled with their sacrifices. And Jesus answered and said to them, ‘Do you suppose that these Galileans were worse sinners than all other Galileans, because they suffered such things? I tell you, no; but UNLESS YOU repent, YOU will ALL LIKEWISE perish. Or those eighteen on whom the tower of Siloam fell and killed them, do you think that they were worse sinners than all other men who dwelt in Jerusalem? I tell you, no; but UNLESS YOU repent, YOU will all LIKEWISE perish.'”

Christ’s teaching is unmistakable: If we don’t repent, we might very well die as those did, on whom the tower of Siloam fell; that is, through an accident, apart from, or being cut off from God — by time and chance. If we repent, however, according to Christ, we will NOT likewise perish or die in that way. Rather, even if we were to die in an “accident,” God would have specifically DECIDED not to intervene and to LET US die. God is always in control over our lives — nothing happens to us which God is not aware of (compare Job 1:21-22; 2:10).

True Christians are NOT in the “hand” of time and chance. Rather, Solomon tells US: “… the righteous and the wise and their works are in the hand of God” (Eccl. 9:1). David understood, too, that he was in God’s hands. He wrote, in Psalm 31:15: “My times are in Your hand.” He knew that he, as well as all true Christians, are always, constantly and completely, under God’s observation, His protection and in His loving care (compare, Psalm 4:7-8; 9:9-10; 17:8; 23:1-6; 33:18-19; 34: 7, 15, 19-20, etc. etc.). God promises that nothing too difficult for us to bear, will happen to us (compare 1 Corinthians 10:13). This means, then, that God must be watching us every second to guarantee the fulfillment of His promise.

The concept that we might be “overtaken” by a trial, because God was not aware of it, or because it happened “too quickly,” so that He could not have prevented it, is ludicrous. Isaiah 40:27-31 and Isaiah 43:2 prove the opposite. Psalm 56:8; 139:1-6 and Matthew 6:8 show, too, how MUCH God is aware of everything pertaining to us. Romans 8:28 tells us that all things work together for good to those who love God. The only way that EVERYTHING can work for our good is that GOD will work it out for our good — and not “time and chance.”

The very idea that a true Christian could die because of time and chance limits God and weakens our faith. It is a diabolical and patently unbiblical concept. When a Christian dies, it is because GOD has DECIDED that it was time for His son or daughter to die. Notice God’s involvement, when it comes to the death of a true Christian, as clearly revealed in Scripture. There is simply NO ROOM for “time and chance”:

Isaiah 57:1-2 states: “The righteous perishes, And no man takes it to heart; Merciful men are taken away, While no one considers That the righteous is taken away from evil. He shall enter into peace; They shall rest in their beds, Each one walking in his uprightness.”

Psalm 116:15 teaches: “Precious in the SIGHT OF the LORD Is the death of His saints.” (Compare, too, Psalm 72:14).

Revelation 14:13 points out: “Then I heard a voice from heaven saying to me, ‘Write: “Blessed are the dead who die in the Lord from now on.”‘ ‘Yes,’ says the Spirit, ‘that they may rest from their labors, and their works follow them.'”

Let us hear, then, the conclusion of the matter, as expressed by Paul in Romans 14:8. Did Paul teach that we are hopeless and helpless victims of time and chance? Quite the opposite is true: “For if we live, we live to the Lord; and if we die, we die to the Lord. Therefore, whether we live or die, WE ARE THE LORD’S.”

With All Boldness

On Saturday, August 28, 2004, J. Edwin Pope will be giving the sermon, titled, “With All Boldness.”

The services can be heard at www.cognetservices.org at 12:30 pm Pacific Time (which is 2:30 pm Central Time). Just click on Connect to Live Stream.

A new member letter was written by Edwin Pope, discussing true and false knowledge. The letter will be sent out this Friday. A copy of the letter can be found at https://www.eternalgod.org/lit/letters/.

A new StandingWatch program, titled, “The King of the South,” has been posted on the Web.

The final text of our new book, titled, “Jesus Christ — A Great Mystery!” was sent to Shelly Bruno, our graphic designer, for finalization.

What does the Church teach about Church Eras?

The concept of “Church Eras” is derived from the book of Revelation, chapters 2 and 3, reporting messages of Jesus Christ to the “seven angels” of the “seven churches.” Although these churches were quite literal congregations, they have also been understood as representing seven Church eras, beginning at the time of the early apostles and leading to the time of the return of Jesus Christ.

Note, for example, the following comments from the Ryrie Study Bible: “The 7 churches addressed in chapters 2 and 3 were actual churches of John’s day. But they also represent types of churches in all generations. This idea is supported… by the statement at the close of each letter that the Spirit was speaking to the churches.” This means, that all seven letters are warnings to every church in every age.

In addition, the Nelson Study Bible states: “The seven churches were congregations in Asia Minor in John’s day. Sometimes they are interpreted as representing seven stages of church history.” This commentary continues to state that this interpretation is “unlikely, since there is disagreement among interpreters about what part of Revelation represents which period in history.” It should be obvious, however, that this uncertainty cannot negate the possibility, per se, that those seven churches represent seven stages of history, or “Church Eras.”

The Church, under the direction of Herbert W. Armstrong, has been consistent in its teaching on this subject. Mr. Armstrong wrote in the Pastor’s Report, volume 2, number 23, dated June 26, 1978: “Let me tell you what I have always said for fifty years. Fifty years ago I was writing that the message to the seven angels of the seven churches in the 2nd and 3rd chapters of Revelation has a dual interpretation and meaning. Number one, it is telling of the seven successive eras or stages of time in the 1900-2000 year existence of the church. And number two, it is telling of the spiritual condition in the church during those eras. The account starts out with the Church of Ephesus and the predominant situation in the first and second century during and right after the days of the original Apostles.

“Laodicea had what will be the prevailing condition in the final church era: drowsy or asleep and lukewarm. And Christ is going to spue most of them out of His mouth.”

Later in this article, Mr. Armstrong said: “…I have said that the spiritual condition of which Laodicea is a type will dominate at the tail end, but I have also said that all of these conditions — all the way from Ephesus up to Laodicea, all seven — are present at all times in the church. But now [at the time he is writing this article] we in the Philadelphia era have the Laodicean condition… but we’re not Laodicea…”

“We also have the condition of Ephesus — we have lost our first love, and it’s time to get back to it. Every one of these conditions are in this church…”

“You know that this church (Philadelphia) is the only one of the seven that God doesn’t attribute any fault to. And yet, we are full of faults.”

Five full lessons of the 58 lesson Bible Correspondence Course were devoted to this subject of church eras. And in 1985, Mr. Armstrong published the book entitled “Mystery of the Ages.” In chapter 6, covering the “Mystery of the Church,” beginning on page 282, he begins the discussion of Revelation 2 & 3 relative to the seven church eras, and after discussing, briefly, the seven churches that existed in Asia Minor toward the end of the first century A.D., he begins showing that these seven messages to the churches were intended for a much wider audience than just the people of that day.

Mr. Armstrong then takes the next ten pages, from page 283 to the end of the chapter, discussing church history relative to the first six of the seven church eras, describing their history in some detail. In this chapter, Mr. Armstrong gives the name of the man God had put over each of these eras of the Church, and describes the weaknesses, the strengths, the accomplishments, and the failures of each era, in light of the prophecies of Revelation 2 & 3, as revealed by Jesus Christ to John, one of Christ’s apostles.

He explains that the Sabbath, the Holy Days, the name of the Church and the gospel of the Kingdom would be recognizable by those God is dealing with as these doctrines are handed down through the ages from one era to the next; beginning with the time of Christ right down to the time of the end.

He shows, in the time of the end, it is the Philadelphia era, primarily, and all who have the attitude of Philadelphia, that will be supernaturally protected during the time of the tribulation. And he shows that the Laodicean era, and all who have the attitude of Laodicea will have to suffer the wrath of Satan during that time period.

Mr. Armstrong pointed out in the Pastor’s Report noted above, on page 6, that “The Laodicean Church will be keeping the commandments of God and the testimony of Jesus or they couldn’t be the Church of God. But they will be lukewarm and asleep.” It is for this reason that God will spew them out of His mouth, unless they repent!

This condition is also the condition we find in the world, today, relative to the Truth of God. That is one reason why God is going to intervene in the affairs of men. He is going to remove Satan as the ruler of this world and put Jesus Christ at the Head for one thousand years; and the Church at that time will be incorporated into and become a part of the very Government of God on the earth. It will literally become a part of the Family of God. And today, God is calling whom He will to be a part of the Family.

Interestingly, we know that those who have been called to this Way, who have been faithful, and who held fast to what was given to them until death, have been chosen by God to be in that Family. But the Scriptures in Revelation, chapters 2 & 3; particularly, Revelation 2:25 (“But hold fast what you have till I come”); Revelation 3:3 (“… you will not know what hour I will come upon you”); Revelation 3:10 (“I also will keep you from the hour of trial which shall come upon the whole world”); and Revelation 3:20 (“I stand at the door and knock.”) indicate that some members of these four eras will still be living on the earth at the time of Christ’s return. They must continue to “hold fast” till He comes. This too was taught in the Church under Mr. Armstrong’s leadership.

It is our understanding that the messages to the seven angels of the seven churches, in Revelation 2 and 3, address literal churches at the time of John; seven successive Church Eras, leading to the return of Christ; and spiritual attitudes and conditions in existence in the church at all times, and especially during those Church Eras.

Justice For All

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As we read or watch the news, we cannot help being inundated with trials that have become a media circus — for example, those of Michael Jackson, Martha Stewart and Kobe Bryant. In the recent past we have had the O.J. Simpson trial where we became intimately involved with every graphic detail, if we were so inclined. Every one had their opinion and many of the more prominent interest groups forcefully foisted their ideas as if to send a message to the court system. In the end O.J. was found innocent and guilty. He was acquitted of the murders of his ex-wife and her boy friend in criminal court because of the criminal court’s inability to prove guilt “beyond a reasonable doubt.” Yet in a civil trial, the jury found him to be liable for the same deaths, due to a less stringent standard for civil liability.

How can this be? Some chalk it up to issues of race, others money and fame, while still others claim it was to keep the peace. This can hardly be viewed as just reasons by which to judge a case or even at the very least mitigate its outcome. But this is what we have come to expect here in America and elsewhere. According to the Washington AP, “Some 60% of people polled said celebrities get treated better by the judicial system because they have a lot of money….”

Of course this is just the tip of the judicial system iceberg. At the other end of the spectrum there are those that cannot afford the price of justice. They can be saddled with an inexperienced or overworked public defender that does not have a vested interest in the verdict. Is this fair and just?

So when the Pledge of Allegiance, that most in the U.S. have recited hundreds of times, ends in a commitment to “justice for all,” there is a preponderance of evidence that this is not the case. Is man and his legal system capable of real justice now or ever? No, a thousand times a resounding NO! Isaiah 59:4, 7-10 states, “No one calls for justice, Nor does any plead for truth. They trust in empty words and speak lies; They conceive evil and bring forth iniquity… Their feet run to evil, And they make haste to shed innocent blood; their thoughts are thoughts of iniquity; Wasting and destruction are in their paths. The way of peace they have not known, And there is no justice in their ways; They have made themselves crooked paths; Whoever takes that way shall not know peace. Therefore justice is far from us, Nor does righteousness overtake us; We look for light, but there is darkness! For brightness, but we walk in blackness! We grope for the wall like the blind, And we grope as if we had no eyes; We stumble at noonday as at twilight; We are as dead men in desolate places.”

It is not within man to govern himself. The Good News Bible captures the essence of Romans 8:7 when it states, “And so people become enemies of God when they are controlled by their human nature; for they do not obey God’s law, and in fact they cannot obey it.” If men pull solely from their own understanding then the result is what we have today; a system that is biased and more concerned with procedure than impartiality and what is truly right and wrong.

“There is a way which seems right to a man, But in the end it leads to death” (Proverbs 14:12, World English Bible). It is not just those in the legal system but it is also those that we may come across on a day-to-day basis; their ways come up short. They may be sincere, but in the end they are sincerely wrong.

What is the answer then to this seemingly overwhelming problem? It is to replace the carnality of who and what we are with that which is of God. Through His Holy Spirit and the keeping of His Word and His Laws, this can be accomplished. If we truly do have God’s Holy Spirit working in us then we will be striving to be just in our every action… and we should be.

We know that God’s Spirit is not being given to everyone at this time, but the good news is that there is a time coming shortly when true and fair justice will abound. It will be when Christ returns and sets up the Kingdom and Government of God as it is prophesied in Isaiah 9:6-7: “For unto us a Child is born, Unto us a Son is given; And the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of His government and peace There will be no end, Upon the throne of David and over His kingdom, To order it and establish it with judgment and justice From that time forward, even forever. The zeal of the LORD of hosts will perform this.” The upcoming Feast of Tabernacles is the annual reminder of this impending Kingdom and Government. For more information on this please refer to our web site at http://eternalgod.org/feast/index.html and our booklet, “God’s Commanded Holy Days.”

During this millennial reign, God’s Holy Spirit will abound and be poured out like a river of living water. His laws and ways will be written in our minds and hearts replacing the carnality that currently exists. It is then and only then that we will have justice for all.

The Greatest of These

On Saturday, August 21, 2004, Dave Harris will be giving the sermon, titled, “The Greatest of These.”

While we are still completing our review of our soon-to-be-released new book, “Jesus Christ–A Great Mystery,” a new booklet on Tithing has been written and entered the first review cycle this week.

Many Christian organizations and individuals refer to Jesus Christ as "the Lord." Other people variously refer to Him as "Savior," "Jesus" or "Christ." Are any of these expressions wrong? Are there additional expressions we could use? What is the correct name to use when speaking of the Messiah?

This is important to understand, and the Bible reveals Who Jesus Christ is and by what name we should address Him. Peter, in speaking before the Sanhedrin in defense of healing a lame man, said: “‘let it be known to you all, and to all the people of Israel, that by THE NAME OF JESUS CHRIST OF NAZARETH, whom you crucified, whom God raised from the dead, by Him this man stands here before you whole'” (Acts 4:10). Continuing in verse 12: “‘Nor is there salvation in any other, for there in no other name under heaven given among men by which we must be saved.'”

At another time, Peter again taught the power and significance of Jesus Christ.

This time, he was addressing the Gentile household of Cornelius, and he explained about Jesus in this way: “‘To Him all the prophets witness that, THROUGH HIS NAME, whoever believes in Him will receive remission of sins'” (Acts 10:43).

Indeed, the Old Testament speaks of the coming of the Messiah (Compare Daniel 9:25-26), and it also tells something about Him through the name that was to be given to Him: “‘Therefore the Lord Himself will give you a sign: Behold, the virgin shall conceive and bear a Son, and shall CALL HIS NAME IMMANUEL'” (Isaiah 7:14). Immanuel literally means, “God with us!”

From the “Illustrated Dictionary of the Bible” (Herbert Lockyer, Senior Editor), we find this explanation: “The word MESSIAH comes from a Hebrew term that means ‘ANOINTED ONE.’ Its Greek counterpart is CHRISTOS, from which the word CHRIST comes. Messiah was one of the titles used by early Christians to describe who Jesus was (emphasis added).”

Just as in the Old Testament many names were applied to God, so in the New Testament various names, or titles, were used that pertained to the Messiah.

The angel Gabriel appeared to Mary, and he told her that she would be the one to bear the Messiah: “Then the angel said to her, ‘Do not be afraid, Mary, for you have found favor with God. And behold, you will conceive in your womb and bring forth a Son, and shall CALL HIS NAME JESUS. He will be great, and will be CALLED THE SON OF THE HIGHEST; and the Lord God will give Him the throne of His father David. And He will reign over the house of Jacob forever, and of His kingdom there will be no end'” (Luke 1:30-33). In answering Mary’s question as to how this birth would occur, “…the angel answered and said to her, ‘The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, the Holy One who is to be born will be CALLED THE SON OF GOD'” (verse 35).

When this announcement was given to Mary, she was betrothed to Joseph — that is, she was engaged to him. An angel appeared to Joseph in a dream to reassure him. He said of Mary: “‘And she will bring forth a Son, and you shall CALL HIS NAME JESUS, for He will save His people from their sins'” (Matthew 1:21). Continuing in verses 24 and 25: “Then Joseph, being aroused from sleep, did as the angel of the Lord commanded him and took to him his wife, and did not know her till she had brought forth her firstborn Son. And he CALLED HIS NAME JESUS.”

We also find this testimony in Luke 2:21: “And when eight days were completed for the circumcision of the Child, HIS NAME WAS CALLED JESUS, the name given by the angel before He was conceived in the womb.”

To understand the meaning of the name Jesus, let’s again refer to what the angel said to Joseph: “‘…and you shall call His name Jesus [margin: “Lit. SAVIOR”], for He will save His people from their sins'” (Matthew 1:21). In this instance, the angel instructs Joseph as to what to name the Child, and he also defines what the name “Jesus” means. In the Old Testament, the name Joshua also similarly means “Jehovah-saved.” It is quite likely that the Greek transliterated word Jesus has arisen from the Hebrew form of Joshua — the name that most Hebrew speaking Jews would have used at the time of the Messiah’s earthly life.

During His ministry Jesus was called RABBI (TEACHER) by both those who were His disciples (compare John 1:38) and by those who did not truly accept Him for Who He was (compare Matthew 22:34-36).

Following His resurrection, we find that one of the disciples made this statement of Jesus: “And Thomas answered and said to Him, ‘My LORD and my GOD!'” (John 20:28). Several times Jesus is referred to as “Lord,” and that conveys the sense of “MASTER” in relation to Christ being the sovereign Creator and Redeemer (compare John 1:1-4). Lord may also serve as a polite term of address meaning “Sir.”

Note how Peter concluded his powerful witness on the Day of Pentecost: “‘Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both LORD and CHRIST'” (Acts 2:36). Even at the very conclusion of the Book of Revelation, we find this statement: “The grace of our LORD Jesus Christ be with you all. Amen” (Revelation 22:21).

The Roman ruler Pilate did something that gives us more understanding concerning how we are to address the Messiah: “Now Pilate wrote a title and put it on the cross. And the writing was: JESUS OF NAZARETH, THE KING OF THE JEWS” (John 19:19). What Pilate did was to write this title in more than one language: “Then many of the Jews read this title, for the place where Jesus was crucified was near the city; and it was written in HEBREW, GREEK, AND LATIN” (John 19:20). The significance of this deed is also reflected in the miraculous events surrounding the Day of Pentecost as recorded in Acts 2. The crowd that was assembled there were from many countries, but they all heard the disciples of Jesus speaking in their own native tongues — not just Hebrew, or Aramaic, or Greek, or Latin. In verse 11 of Acts 2, this testimony is given: “‘…we hear them speaking in our own tongues the wonderful works of God.'”

Those other languages would have also included appropriate names for Jesus Christ. These people understood what they heard.

When Saul, later to be named Paul, was called, Jesus revealed Himself to him. Saul asked: “‘Who are You, Lord?’ Then the Lord said, ‘I AM JESUS, whom you are persecuting…'” (Acts 9:5).

Even the demonic world knows about the Messiah. “Now there was a man in their synagogue with an unclean spirit. And he cried out, saying, ‘Let us alone! What have we to do with You, JESUS OF NAZARETH? Did You come to destroy us? I KNOW WHO YOU ARE — THE HOLY ONE OF GOD!'” (Mark 1:23-24). Another incident involved the seven sons of Sceva who tried to exorcise an evil spirit. Here is the response: “And the evil spirit answered and said, ‘Jesus I know, and Paul I know, but who are you?'” (Acts 19:15).

There are also those who use the name of Jesus Christ in false ways even today. Jesus gave one of the major warnings for the end of this age: “‘For many will come in My name, saying, “I am the Christ,” and will deceive many”‘” (Matthew 24:5). Jesus also warned about those who think that they are doing things in Christ’s name — that is, in ways which He approves: “‘Not everyone who says to Me, “Lord, Lord,” shall enter the kingdom of heaven, but he who does the will of My Father in heaven. Many will say to Me in that day, “Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?” And then I will declare to them, “I never knew you: depart from Me, you who practice lawlessness!”‘” (Matthew 7:21-23).

As we can see from the foregoing, using the name of Jesus Christ must be with His approval.

We see that the Father of glory — God — has seated the Lord Jesus Christ at His own right hand “far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come” (Ephesians 1:21). Note, also, this statement from Philippians 2:9-11: “Therefore God also has highly exalted Him and given Him THE NAME WHICH IS ABOVE EVERY NAME, that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that EVERY TONGUE should confess that JESUS CHRIST IS LORD, to the glory of God the Father.”

In the last days of this age, Jesus promised His help and protection to those who truly recognize Who He is. In Revelation 3, verse 8, we find this promise of hope from Jesus Christ: “‘I know your works, See, I have set before you an open door, and no one can shut it; for you have a little strength, have kept My word, AND HAVE NOT DENIED MY NAME.'” Continuing in verse 10: “‘Because you have kept MY COMMAND to persevere, I also will keep you from the hour of trial which shall come upon the whole world, to test those who dwell on the earth.'”

Then, in Revelation 3:12: “‘He who overcomes, I will make him a pillar in the temple of My God, and he shall go out no more. I will write on him the name of My God and the name of the city of My God, the New Jerusalem, which comes down out of heaven from My God, and I will write on him My new name.'”

How we address the Messiah must be based on our understanding of Who He is and what He represents. His name gives us access to the Father and to answered prayers! Whatever language we may speak, we must come to recognize the preeminence of Jesus Christ in our lives. Finally, whether we refer to Christ as the Messiah, Jesus, Christ, Jesus Christ, Lord, God, Son of God, Master, Teacher, King, Savior, or any number of other names and titles that the Word of God applies to Him, we must understand the deep meaning conveyed with these expressions, and we must back up all that we do by making certain that we are doing the will of our Father in heaven!

… in Heaven

On Saturday, August 14, 2004, Norbert Link will be giving the sermon, titled, “… in Heaven.”

How do you view the issue of adopting children?

Before answering this question specifically, let us briefly review why children are being adopted. Adoption in this day and age is usually done because the couple do not have children of their own and want to raise one or more children, or, if they do have their own children, they wish to add to the family fold. This last possibility requires the co-operation of the other children, since it will impact them. In addition, single parents may also want to adopt children. An unfortunate modern trend is for homosexuals and lesbians to adopt children, bringing them up to accept their “alternative lifestyle,” which is clearly condemned by God in the Bible, for instance, in Romans 1:24-27. This unbiblical development only compounds the problem by the social acceptance and proliferation of more deviant sexual behavior. (You may want to read, in this context, our article in the World News Headlines section on “Germany’s Homosexuals.”)

We are addressing in this answer a “normal” adoption by heterosexual families who live in a God-ordained way. Even then, adoption is a life-long commitment, as well as a legal requirement, to care for, love, feed, nurture and educate children for the duration they are at home, and after they leave home, to continue to love them and to treat them as their own, including providing for them via an inheritance in one’s will. Therefore, if approved by Scripture, a decision to adopt children must never be taken lightly. It requires, in any event, a life-long commitment. It would have to be based on the financial ability, emotional commitment and responsibility to raise, educate and care for the adopted children.

We would like to say, in passing, that this, of course, is true as well for one’s natural children. To bring children into the world, perhaps as a result of temporary sexual “adventures,” is totally irresponsible. If it happens, though, abortion is NOT a solution (For more information, please read our free booklet, “Are You Already Born Again?”). In such a case, perhaps adoption of the child by caring adults might be an option.

Let us see what the Bible says about adoption.

Many Bible translations, for example, the Authorized Version, the New King James Bible, the ASV, the FLS (a French translation), the LITV and the MKJV, include five places, where the word “adoption” is used. The original Greek word (“huiothesia”) is defined by “The New Strong’s Exhaustive Concordance of the Bible,” under # 5206, as: “… the placing as a son, i.e. adoption (fig. Chr. sonship in respect to God): -adoption (of children, of sons).” The ALT version adds: “the formal and legal declaration that we are His children.”

The Scriptures in question are (using the rendering of the New King James Bible):

(1) Romans 8:15: “For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom [which] we cry out ‘Abba, Father.'”

(2) Romans 8:23: “Not only that, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body.”

(3) Romans 9:4: “… who are Israelites, to whom pertain the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises…”

(4) Galatians 4:5: “… to redeem those who were under the law, that we might receive the adoption as sons.”

(5) Ephesians 1:5: “… having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will…”

However, we need to point out that many translations render the Greek word as “sonship” — not as “adoption.”

For instance, the NIV, RSV, Moffat and the Rotherham rendition translate Romans 8:15 as: “you have received the [a] spirit of sonship.”

So do the German Elberfelder Bible and the Menge Bible (“Geist der Sohnschaft”). Luther says: “you have received a spirit of children” (“einen kindlichen Geist”). The New English Bible and the Jewish New Testament by David Stern say: “…but a Spirit which makes us sons.” The Diaglot, containing the Original Greek Text, translates the above five scriptural reverences as “Sonship.”

As pointed out, the Greek word literally means, “placing as a son.” It COULD refer to adoption, but here, MORE is involved. When we receive God’s Spirit, we are not merely adopted children of God, but BEGOTTEN children of God. The Holy Spirit makes us sons by a begettal — not by adoption. We become God’s children, not only acquiring rights and privileges — as one does when he is adopted — but we acquire God’s very own, the divine nature (compare 2 Peter 1:4: “that… you may be partakers of the divine nature…”).

God does not just adopt us. Rather, He makes us part of His family, by begetting us as His very children. God is reproducing Himself — not just by adoption, but by actually multiplying Himself, in that He puts His very Spirit into His begotten children, so that they can become born again children in the resurrection — full God beings, with all the rights and privileges of God, but also with His very character and divine nature.

We have to therefore conclude that our relationship with God goes beyond adoption. It describes the process of literal sonship. However, we also conclude that our relationship of being begotten sons and daughters to be BORN AGAIN as Spirit beings — literal sons and daughters at the time of Christ’s return — encompasses the principle of adoption. God, in His great love and mercy, has given us the position of “sonship” which is inclusive of the principle of being adopted as His sons and daughters.

Therefore, strictly judging on a spiritual basis, the Bible does not prohibit adoption per se. This conclusion is supported by several positive Biblical examples, where children were raised in an “adoptive” environment. For instance, Joseph raised Jesus Christ as Christ’s stepfather (compare Luke 3:23). Jacob “adopted” his grandchildren, Ephraim and Manasseh, giving his name to them (compare Genesis 48:16). Moses was adopted by Pharaoh’s daughter (Exodus 2:10; Acts 7:21). In a sense, Samuel was “adopted” by Eli the priest — Samuel was “given” to Eli, to be raised by him, as a servant of the Lord (compare 1 Samuel 1:11, 27-28; 2:11, 18-21).

This means, then, that we cannot say that it is wrong for humans to adopt children, giving them the legal status of sons and daughters. Some have misunderstood the teaching of the Church of God in this matter, wrongfully concluding that Herbert W. Armstrong, the late human leader of the Church of God, had taught against adoption. Although some overly “zealous” ministers might have taught this, they only expressed thereby their own personal (mis)understanding — but never the official teaching of the Church. The Church, under Mr. Armstrong, has always permitted, or did welcome, adoptions in certain circumstances.

In conclusion, it is a personal decision whether or not to adopt children — but all individual circumstances need to be carefully considered first. The decision for a heterosexual couple or single parent to adopt rests on their ability to financially and emotionally take care of the children to be adopted.

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