Better Before

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There are many times when we read the Bible and we understand the things that God commands us to do or at least we think so. Then there are the times when we read the Bible and we DON’T understand the things that God commands us to do.

In the latter case should we wait until we understand why God has commanded us in a specific way before we take action or should we act on the commands of God before we understand fully?

The answer is that OBEDIENCE should come before UNDERSTANDING.

We can see the necessity for this when we look at the parent-child relationship. A child lacks knowledge, wisdom, and judgment that experience may bring in the future. Because of this absence it is imperative that the child listen to and obey the parent who has the child’s best interest in mind.

If we believe that the Bible is the Word of God then we need to be able to step out in faith and DO as God has commanded. In the same way that a child needs to obey the parents BEFORE they UNDERSTAND, we need to obey the “mysteries” of God and His Word before we understand.

The “Father of the Faithful,” as Abraham is called, left behind a sterling example of obedience before understanding. God asked Abraham to sacrifice his son Isaac after God had promised to perpetuate Abraham’s lineage through Isaac (Genesis 21:12). Did Abraham understand why God was asking him to do this? How could Abraham sacrifice his only son and still have descendants as the sand of the sea? How did this fit into God’s plans? Surely Abraham came up with a lot of good questions on his 3 day walk to Mt Moriah and no real good answers. But he knew without a doubt that God would still somehow keep His promise to him (compare Hebrews 11:17-19). Abraham was obedient to God even before he understood (Hebrews 11:8). He had learned the lesson through the course of his life that keeping the law of God was the most important thing he could and should do. This time was no different. Though he didn’t understand what God was doing he did it any way and in the end it worked out.

The ramifications of Abraham’s obedience can be seen in the immense blessings of his heirs even until today because God said, “Behold, I set before you this day a blessing and a curse; A blessing, if you obey the commandments of the LORD your God, which I command you this day: And a curse, if you will not obey the commandments of the LORD your God, but turn aside out of the way which I command you this day” (Deuteronomy 11:26-28).

When we are faced with whether to follow God’s way or man’s way … choose God’s … no matter what!

The Truth – Part III

On Saturday, June 19. 2004, Edwin Pope will be giving the sermon which is entitled, “The Truth–Part III.” 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.

You teach that the ministry of the Church has received authority from God to excommunicate or disfellowship Church members for their unrepentant public sinful conduct. Doesn't Matthew 18:17 give this authority to the entire Church membership, and not to the ministry?

In order to properly understand the passage in Matthew 18:17, we need to review all the Scriptures to see whom God has entrusted with the administration of the Church of God.

The Bible tells us that Jesus Christ is the Head of the Church (Ephesians 5:23; Colossians 1:18; 2:18-19). It is He who leads and directs the Church, the building of God the Father (1 Corinthians 3:9). He adds those to the Church whom He wants (Acts 2:47). He is composing the body — the Church (1 Corinthians 12:18, 24). He is the One who places members in certain positions and appoints the ministry (1 Corinthians 12:28). He uses appointed ministers to appoint others to the ministry (Titus 1:5; compare Acts 14:23) by, among other things, the laying on of hands (1 Timothy 5:22).

Christ gives the ministry certain responsibilities and the “authority” to carry out these functions and duties. Christ gives the Church the ministry for edification of the Church membership (Ephesians 4:11-16), and with that ministerial responsibility comes authority (2 Corinthians 13:10: “… lest being present I should use sharpness according to the authority which the Lord has given me for edification.” Compare 2 Corinthians 10:7-8). Although this might not sound good in the ears of some who have developed an attitude not unlike that of ancient Korah (Numbers 16:1-3), God has given His ministers “rule” over the members (Hebrews 13:7; compare Titus 2:15). God expects the members to follow that “rule” and obey the faithful ministers, unless their instructions or commands violate God’s Word (1 Corinthians 16:1; 2 Corinthians 2:9; 1 Thessalonians 4:10-11; 5:12-13; 1 Timothy 6:17). God expects that the members submit to the administration of His faithful ministers (1 Corinthians 16:15-16; 1 Timothy 5:17). God’s ministers are to conduct themselves in such a way, of course, that the membership CAN follow their (good) example (1 Corinthians 11:1; 1 Corinthians 4:16-17; Philippians 3:17; 4:9).

The ministers are to teach the membership the Word of God (Romans 10:15; 1 Thessalonians 2:13; 4:8; John 17:20; 1 Corinthians 15:1-2). The administration of the Church includes the proclamation and preservation of sound doctrine. When doctrinal decisions have to be made, they are to be made through the ministry. In Acts 15:6, the apostles and elders came together in Jerusalem to consider a doctrinal matter. After the apostles had spoken, James announced the decision (Acts 15:19) that had been “determined by the apostles and elders at Jerusalem” (Acts 16:4). The entire Headquarter church, including the membership, agreed with it (Acts 15:22-23), but the lay members did not participate in the decision-making process (compare again Acts 15:6). Christ gave Peter and subsequently all of the apostles, and by extension, His leading ministers the authority to bind and loose — that authority was not given to all of the members (compare Update Number 127, dated January 23, 2004, Q&A, “Power to Bind and Loose”). That authority includes the responsibility of the leading ministers to determine, with the help and under the inspiration of the Holy Spirit, whether or not somebody has repented of his or her sins (John 20:22-23).

Christ charged His ministry to protect the flock from false teachers or ravenous wolves (Acts 20:17-38). The purpose is for the edification of the body of Christ, that is, to prevent, that false teachings overthrow the faith of some and draw them away from the simplicity which is in Christ. Paul admonished Timothy to instruct the brethren in the right way of life, and to protect them from wrong teachings (1 Timothy 4:1-7). He admonished the members in the letter of Hebrews not to be carried about with various and strange doctrines (Hebrews 13:9). He told the Church membership to hold on to what Paul had taught them (compare 2 Timothy 1:13; 2 Thessalonians 2:15).

The Church was told to “note” a person that would be disobedient to the instructions contained in the letter (2 Thessalonians 3:14). At the same time, he instructed Timothy not to receive an accusation against an elder except from two or three witnesses (1 Timothy 5:19). So, it is Timothy who is to receive an accusation against an elder — not the entire church membership — to deal with the situation. We read in 1 Timothy 5:20 that Timothy is to rebuke a sinning and unrepentant elder in the presence of all — again, it is Timothy who is to administer this situation, after he has heard the charges. This example shows how Christ’s command in Matthew 18:17 was understood by the Church: The offended member and two witnesses were to bring an accusation against another person, including a minister, to the MINISTRY of the Church — NOT to all the Church members — as the MINISTRY was understood to deal with the situation and render a decision. If the decision was to disfellowship the unrepentant and stubbornly rebellious person, then this would be announced to all the Church — or at least to the local congregation. (We should also mention that Christ expects His ministry to administer situations involving sinning members or ministers with MERCY and LOVE. When Jesus saw the repentant attitude of the woman caught in adultery, He did not condemn her, compare John 8:11. Jude 20-23 encourages all of us to have a merciful and compassionate attitude toward others, as we ourselves are waiting for God’s mercy.)

Returning to the passage in Matthew 18:17, we are told that the offended brother is to bring the matter involving unrepentant sinful conduct of a Church member, along with two witnesses, to the Church, and if the offender does not hear the Church, he is to be looked at as a tax collector or heathen. The word for Church is ekklesia in the Greek, which is also used in Matthew 16:18-19. Although it most certainly can refer to the entire Church membership or the membership of a local congregation, it can also refer to the leadership of the universal or local Church. In Matthew 18:17, it clearly refers to the Church leadership or ministry, as the following verse, verse 18, addresses the LEADERSHIP or MINISTRY of the Church, giving THEM the binding and loosing authority, as discussed earlier. The meaning of Matthew 18:17 is that if the offender does not even hear the leadership of the Church, the entire congregation needs to be involved, by sharing in the ministry’s decision to treat the offender as a heathen or tax collector. Once the person comes to repentance, as determined by the ministry, he is to be invited and received back into the fold (compare 2 Timothy 2:24-26; 2 Corinthians 2:6-11).

We should also remember that the Bible uses, for instance, the words for “king” and “kingdom” interchangeably (Daniel 2:37, 39). The word “kingdom” refers at times to the king, the leader or representative of the kingdom. Likewise, the word “God” can refer to God the Father; to Jesus Christ the Son; or even to all of us — when considering our future as sons and daughters of God the Father and members of the God Family. Still, the Father will always be the highest in the Family of God, followed by Jesus Christ. The point is that also the word “Church” can refer to the entirety of the Church membership, as well as to the leadership or leading ministers, depending upon the context.

If one wants to teach that the entire Church, or at least the local Church congregation, needs to be involved in the decision-making process of excommunication, imagine the problems to be encountered if the congregation consists of 400 or 500 members. On what basis would a “decision” be reached — especially, if some of the brethren would not want to participate in the “voting” system?

The Bible does not teach that God’s Church be ruled by democracy. Rather, God’s government is that of a hierarchy — with God the Father above all. God’s Church is administered by His ministers, with love and mercy, but with the authority to rebuke and correct, if need be. Local “Church” groups which have disassociated themselves from the ministry to “rule” themselves and to independently administer their own affairs are in clear violation of God’s command that His Church be administered through His ministry. This is also true for those “Church” groups that are being “administered” by self-proclaimed or “elected” ministers, not approved by God (compare 2 Timothy 4:3-5; 3 John 9-10). In extreme cases, God’s ministry may even have to excommunicate someone from spiritual fellowship with His people, to protect the flock, and to, at the same time, motivate and encourage the offender to come to repentance, so that he or she can be restored to God’s fold.

How Do You Know

On Saturday, June 12, 2004, Dave Harris will be giving the sermon, titled, “How Do You Know?” 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.

Standing Watch

Two new StandingWatch programs, titled, “Who Was Jesus?” and “Life After Death,” have been posted on the Web.

Can you explain the Scripture in 2 John 1:10-11 and similar comments in the Bible which speak of people who hold to false teachings? How should we act when we meet someone who has left the Church of God or who is not in our fellowship?

Some have stumbled over this issue, and it does require a balanced understanding to properly apply ALL the Scriptures on this topic. Let’s begin with 2 John: “If anyone comes to you and does not bring this doctrine, do not receive him into your house nor greet him; for he who greets him shares in his evil deeds” (verses 10 and 11).

In the previous verses John speaks of “deceivers” and of “whoever transgresses and does not abide in the doctrine of Christ” (verses 7 and 9). It is evident that the subject being dealt with in this letter is that some no longer walked in the truth. Some had embraced a false doctrine and were actually preaching that Christ was not coming in the flesh; that is, that Christ was not living in the lives of His disciples (verse 7). After several decades in the first generation of the Church of God, false teachers and false teachings were spreading and threatening to deceive some. John also stated in 1 John 4:1-6, that some taught that Christ never came in the flesh.

In 3 John, once again this faithful apostle of Jesus Christ is writing to Gaius about the issue of deception. Note what he says in verse 4: “I have no greater joy than to hear that my children walk in [the] truth.” He singles out Demetrius who “has a good testimony from all, and from the truth itself” (verse 12). However, he also speaks of Diotrephes. The actions of this man give us insight as to what was then happening in the Church of God: “I wrote to the church, but Diotrephes, who loves to have the pre-eminence among them, does not receive us. Therefore, if I come, I will call to mind his deeds which he does, prating against us with malicious words. And not content with that, he himself does not receive the brethren, and forbids those who wish to, putting them out of the church” (3 John 9-10).

Just how extreme the situation within the church had become was also attested to by Jude: “Beloved, while I was very diligent to write to you concerning our common salvation, I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints” (verse 3). We see in verse 4 of Jude that “certain men have crept in unnoticed.” Then in verses 16-19, Jude warns: “These are grumblers, complainers, walking according to their own lusts; and they mouth great swelling words, flattering people to gain advantage. But you, beloved, remember the words which were spoken before by the apostles of our Lord Jesus Christ: how they told you that there would be mockers in the last time who would walk according to their own ungodly lusts. These are sensual [worldly] persons, who CAUSE DIVISIONS, not having the Spirit.”

Paul also had to contend with those — especially among the ministry — who would embrace Christianity for their own purposes: “‘Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. For I know this, that after my departure savage wolves will come in among you, not sparing the flock. Also, from among YOURSELVES men will rise up, speaking perverse [misleading] things, to draw away the disciples after THEMSELVES. Therefore watch, and remember that for three years I did not cease to warn everyone night and day with tears'” (Acts 20:28-31).

Indeed, this happened. We find this further record from Paul in Galatians 1, verses 6-9: “I marvel that you are turning away so soon from Him who called you in the grace of Christ, to a different gospel, which is not another; but there are some who trouble you and want to pervert the gospel of Christ. But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed.”

What was then happening to this Gentile congregation was that some were teaching that these Christians must be circumcised — in other words, they were being falsely taught the religious dogma of Judaism. Concerning this “other gospel,” Paul stated: “… he who troubles you shall bear his judgment, whoever he is” (Galatians 5:10). In chapter 6, Paul shows that the reason for this false teaching was merely so that they would “… not suffer persecution for the cross of Christ” (verse 12).

In writing to Titus, a minister who later might have left his responsibility (Compare 2 Timothy 4:10), Paul admonishes: “But avoid foolish disputes, genealogies, contentions, and strivings about the law; for they are unprofitable and useless. Reject a DIVISIVE man after the first and second admonition, knowing that such a person is warped and sinning, being self-condemned” (Titus 3:9-11).

Jesus taught His disciples how to handle problems within the Church of God.

In Matthew 18:17, we find this final step: “‘And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.'” We see how Paul later taught the Church according to Christ’s instructions. In 2 Thessalonians 3:6, he said: “But we command you, brethren, in the name of our Lord Jesus Christ, that you withdraw from every brother who walks disorderly and not according to the tradition which he received from us.”

Paul applied this in the Church of God: “Now I urge you, brethren, NOTE those who cause DIVISIONS and OFFENSES, contrary to the doctrine which you learned, and avoid them. For those who are such do not serve our Lord Jesus Christ, but their own belly, and by smooth words and flattering speech deceive the hearts of the simple” (Romans 16:17-18).

Paul continues to explain the approach that faithful brethren are to use when situations arise where this kind of action must be taken: “And if anyone does not obey our word in this epistle, NOTE that person and do not keep company with him, that he may be ashamed. Yet do not count him as an enemy, but admonish him AS A BROTHER” (2 Thessalonians 3:14-15).

We are told that we must deal compassionately with those who make mistakes. God instructed His people Israel to carefully reprove their neighbor with the idea of not condoning wrong behavior, but they were not to hate their neighbor in the process. We find this instruction in Leviticus 19:16-18: “‘You shall not go about as a talebearer among your people; nor shall you take a stand against the life of your neighbor: I am the LORD. You shall not hate your brother in your heart. You shall surely rebuke your neighbor, and not bear sin because of him. You shall not take vengeance, nor bear any grudge against the children of your people, but you shall love your neighbor as yourself: I am the LORD.'”

Jesus taught that rather than hating those who might be our enemy, we should follow His example: “‘But I say to you, love your enemies, bless those who curse you, do good to those who spitefully use you and persecute you'” (Matthew 5:44). The overarching teaching from Jesus Christ is summed up in Luke 6:31: “‘And just as you want men to do to you, you also do to them likewise.'”

We see from the Biblical examples that the Church of God is administered through the ministry. There are times when people have to be told to stop attending services or to be put out of the church (Compare 1 Corinthians 5:1-5). There are also times when the ministry invites repentant people back into fellowship (2 Corinthians 2:6-11; compare John 20:23).

We have witnessed the fragmentation of God’s church in our own time. Many have left the faith, while a lesser number have continued as best they could. Some have come to hold very extreme views, and others have become less zealous, even to the point of compromising with the truth. This very circumstance has torn families apart — and that includes God’s family!

While we indeed must use discretion to avoid being deceived by false teachings, we must still not allow ourselves to assume a self-righteous approach when dealing with the people of God outside our own fellowship. We must let our light shine before all, and that includes speaking to even those who may now be cast in adversarial roles. However, that would not include listening to false teachings (including via literature or tapes) or spiritually fellowshipping with those who have chosen to follow and promote such wrong doctrines. Paul warned the Church at Corinth: “…that a little leaven leavens the whole lump” (1 Corinthians 5:6).

Let’s be careful in how we deal with people to make certain that we don’t participate in sins, but let us also strike a balance and interact with others just as Jesus did — with great mercy (compare Jude 22-23).

The command in 2 John 10, and similar commands, refers mainly to those who come to us for the purpose of sowing discord and creating division. It is not to be understood as a command to have no social relationship with anyone who is not in our fellowship. Christ did not refuse to accept invitations from Pharisees (!) to eat in their houses. He would have lodged with the Samaritans, if they had offered Him a place to stay. Sinners and tax collectors approached Him, and He did not reject them, when He saw their willingness to be taught by Him. We are to go after the lost sheep — how can we do so, if we refuse to speak or eat with everyone who does not belong to, or has left, our fellowship? We must understand, too, that the Church of God, the body of Christ, is a spiritual organism, and not a corporation. This means that there are people of God in other human organizations outside our particular fellowship. How can we reject those and refuse to have any social contact with them, when God has accepted them (compare Romans 14:4)?

We must be careful not to be influenced by wrong teachings and practices. At the same time, we must be careful not to develop an “exclusive” approach toward others in our minds and actions.

Booklet on Healing

The final text of our new booklet on Healing was sent to Shelly Bruno, our graphic designer, for finalization.

Is the Old Covenant still in force and effect today?

There were, in fact, numerous “Old Testament” covenants. Our free booklet, “And Lawlessness Will Abound…“, explains the different Old Testament covenants in detail. Bible scholars sometimes refer to “the Old Covenant,” but when they do, they basically talk about the covenant that God made with Israel at Mount Sinai, as described in Exodus 19. When Israel broke that first “old” covenant, by worshipping a golden calf, God made a new “old” covenant with Israel (Exodus 34:10, NIV). Later, God made a third “old” covenant with the younger generation of Israel, in Moab, just prior to their entering the Promised Land (Deuteronomy 29). By that time, the sacrificial system, which was added due to Israel’s sins, had become part of that covenant made at Moab. When scholars use the term, “the Old Covenant,” they include the sacrificial system that was added and became part of the package, as Israel broke the laws on which the original first “old” covenant (in Exodus 19) was based. A covenant is an agreement between parties based on law. When one party breaks the agreement, the other party is no longer bound by that agreement, either. God says that because they did not keep the Old Covenants (mainly the ones described in Exodus 19, Exodus 34, and Deuteronomy 29), He “disregarded ” them (Hebrews 8:9). He did, in fact, divorce them and sent them away (Jeremiah 3:8).

Because Israel, being carnal, could not and did not keep the Old Covenant(s), God began to build a New Covenant relationship with His people whom He would call. Some Old Testament personalities already lived under New Covenant conditions, as we do today (such as Abraham, Moses, David, etc.). However, this does not mean that all of the Old Testament covenants are still in force and effect today, even for physical Israel (although certain LAWS, including the Ten Commandments, as well as certain statutes and judgments, that had been part of the Old Covenants, clearly are still in force and effect, as explained in our booklet, “And Lawlessness Will Abound…“).

Some say that the “Old Covenant” has not yet vanished away. However, Hebrews 8:13 states: “In that He says, ‘A new covenant,’ He HAS MADE the first OBSOLETE.” In the next part of the sentence Paul explains what the word “obsolete” means: “What is becoming obsolete and growing old is ready to vanish away.” But he does not say here that the “old” is BECOMING obsolete — rather, he just said that God “HAS MADE IT” already obsolete. The Authorized Version translates this as “he hath made the first old.” W.E. Vine explains that the Greek word for “old,” i.e. palaioo, means, “shall be made old” or “worn out” and may have the meaning of “to abrogate.”

Most translations agree with the New King James Version, that the word should be translated here as “obsolete.” The NIV, RSV, NRSV, Revised English Bible, New American Bible, Rotherham, Goodspeed, Twentieth Century NT, and Amplified New Testament, all translate, “obsolete.” Berkeley says, “he puts the first out of date.” Knox writes: “he has superannuated the old.” Moffat states: “he antiquates the old.”

This understanding is correct, as God abolished the previous old covenants with the nation of Israel because Israel broke the covenants, and because certain laws on which the covenants were based were changed or abolished — i.e., the rituals and sacrificial laws, among others. Paul is mainly talking about rituals and sacrifices in Hebrews 8:13, as part of the “Old Covenant” system. But when Paul wrote his letter to the Hebrews, sacrifices were no longer required — not even for the nation of Judah. Paul was telling them that the temple would soon be destroyed, and that then they could not even give the sacrifices anymore (although they did not have to be given anyway, since Christ, the Supreme Sacrifice, died once and for all, proving that sacrifices cannot perfect the ones who offer them, Hebrews 10:1-9). Hebrews 10:9 says that God “TAKES AWAY THE FIRST THAT HE MAY ESTABLISH THE SECOND.”

The sacrifices, that were no longer required, but that were still given by the Jews at that time would be vanishing away. Paul explained to them that the whole sacrificial system had already become obsolete in any event — that it was no longer necessary, but “taken away.” The Nelson Study Bible explains: “At the time the author of Hebrews wrote these words, the ceremonies of the Mosaic covenant were still being conducted in the temple of Jerusalem. In A.D. 70, the Roman general Titus destroyed the temple, fulfilling these words.”

If it were true that the “Old Covenant(s)” were still valid today for the modern nations of Israel and Judah, then the Israelites and Jews — unconverted and converted — would have to abide by all the laws that are mentioned in those Old Testament covenants, including sacrifices, circumcision, ritual washings, etc. However, it is made clear in the New Testament that circumcision and the sacrificial system, as well as certain other rituals, are no longer binding. In the future, sacrifices will be reinstated, at least on a temporary basis, but GOD will NOT reinstate the Old Testament sacrificial SYSTEM. That is, the sacrifices before (Daniel 12:11) and in the Millennium (Ezekiel 40:38-43) are not those which were part of the old covenants with the nations of Israel and Judah. The New Testament tells us that the sacrifices, as a part of the Old Testament system, are no longer valid. The Levites will still officiate over sacrifices, but these sacrifices will not be given pursuant to the same system that existed in the Old Testament, under Moses. As our booklet “And Lawlessness Will Abound…” points out, there are other ritual laws which were part of the Old Testament covenants with the nations of Israel and Judah, which are no longer valid, either. This means, the Old Testament covenants with the nations of Israel and Judah are no longer valid, as Israel broke them, and as certain LAWS on which the Old Testament covenants were based, are NO LONGER VALID. However, there are SOME Old Testament covenants, which ARE still valid today. Our above-mentioned booklet explains which ones they are.

In conclusion, Hebrews 8:13 very clearly teaches that the “Old Covenant” or “Old Covenants” of Exodus 19, 34 and Deuteronomy 29, that were made with the unconverted nations of Israel and Judah, are no longer valid.

Sabbath and Pentecost

On Saturday, May 29, 2004, Norbert Link will be giving the sermon, titled, “God’s Power!” 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.

On Sunday, May 30, 2004, is the Feast of Pentecost. Dave Harris will be giving the sermon in the morning, and Edwin Pope in the afternoon. Both will be discussing important principles related to that day.

The services can be heard at www.cognetservices.org at 9:00 am Pacific Time (which is 11:00 pm Central Time), and at 1:30 pm Pacific Time (which is 3:30 pm Central Time). Just click on Connect to Live Stream.

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