A: We at CEG, along with our affiliated groups in Canada (CGCF) and in the UK (Global), are continually asked the question by Church of God people why we have not merged with one of the larger Church of God groups at a time when some seem to encourage unity among all the people of God.

Since this is an often asked question, we have attempted to give answers in various sermons and articles presented by our ministry. Still the question continues to be directed toward us as a group.

We know that when God established the Church in the wilderness, He revealed at that time certain requirements of His people which remain unchanged to this day. (We exclude from this discussion the sacrificial laws that were added, due to the transgressions of the people, which were for a time, but are no longer required after the perfect sacrifice of Jesus Christ, compare Galatians 3:17-19).

The prophet Amos was inspired by God to raise the question with His people Israel: “Can two walk together unless they are agreed?” (Amos 3:3). We have asked ourselves the same question, and of course, the answer comes back loud and clear. God, in fact, refused to walk with Israel and He punished them severely because they failed to follow His commands.

Christ stated in Matthew 12:25 that: “… every… house divided against itself will not stand.” We understand that the major problem with the Church of God, first era (Ephesus), was that it “left its first love” (Revelation 2:4), and in like manner, the end-time church (Laodicea) becomes lukewarm toward God and His Way.

It is critical for the Church at the end time to be wholehearted in its approach to God’s requirements. This would necessitate a clear understanding of what God requires of His people, individually, and of His Church as a whole. God desires a people who will keep His Word and walk in His Way (Revelation 3:8).

God is clear in what He requires of those He is dealing with at any time. He told His chosen people Israel through His servant Moses: “Now, O Israel, listen to the statutes and the judgments which I teach you to observe, that you may live, and go in and possess the land which the LORD God of your fathers is giving you. You shall not add to the word which I command you, nor take anything from it, that you may keep the commandments of the LORD your God which I command you” (Deuteronomy 4:1-2).

“Surely I have taught you statutes and judgments, just as the LORD my God commanded me, that you should act according to them in the land which you go to possess. Therefore be careful to observe them; for this is your wisdom and your understanding in the sight of the [people] who will hear all these statutes, and say, ‘Surely this great nation is a wise and understanding people.’ For what great nation is there that has God so near to it, as the LORD our God is to us, for whatever reason we may call upon Him? And what great nation is there that has such statutes and righteous judgments as are in all this law which I set before you this day? Only take heed to yourself, and diligently keep yourself, lest you forget the things your eyes have seen, and lest they depart from your heart all the days of your life. And teach them to your children and your grandchildren” (verses 5-9).

Notice, too, Leviticus 18:5: “You shall therefore keep My statutes and My judgments, which if a man does, he shall live by them…”

When a leader was established over the nation, there were specific instructions as to how he was to rule God’s people. Notice, especially, Deuteronomy 17:18-20: “Also it shall be, when he sits on the throne of his kingdom, that he shall write for himself a copy of this law in a book, from the one before the priests, the Levites. And it shall be with him, and he shall read it all the days of his life, that he may learn to fear the LORD his God and be careful to observe all the words of this law and these statutes, that his heart may not be lifted up above his brethren, that he may not turn aside from the commandment to the right hand or to the left, and that he may prolong his days in his kingdom, he and his children in the midst of Israel.”

God does not change (Malachi 3:6). He requires that we, today, live by His Word, which He laid out before the people millennia ago. It is our responsibility in the ministry of God’s Church to be sure there is a clear standard presented to those God has called or is calling; a standard which is unwavering as to God’s requirements of His people at this time. God’s message must be clearly presented. Through the guidance of His Holy Spirit, we in CEG and affiliates intend to do this to the best of our ability, based upon the knowledge and understanding which has been revealed to us.

This includes withdrawing from those who do not teach and practice these truths faithfully, as they have been revealed to us (1 Timothy 6:3-5; 2 Thessalonians 3:6). We desire to fellowship with all who accept these truths and faithfully teach and practice them (John 10:5, 14-16, 27). At this time we do not see the possibility of our merging with any of the other Church of God groups. In order to be able to do so, we would first have to be shown clear evidence that the Biblical standards described herein are endorsed in theory and in practice by the leadership of the particular group; that those false teachings which were brought into the Worldwide Church of God in recent years have been totally rejected by the particular group; and that such group, as well as all of its ministers have returned to sound teachings and practices as outlined in God’s Holy Word.

A: If Jesus Christ committed just one sin, we would not have a Savior. If He had violated the Fifth Commandment (“Honor your father and your mother…,” Deuteronomy 5:16; Exodus 20:12), He would have sinned, as “sin is the transgression of the law” (1 John 3:4). Many Scriptures make clear that the law spoken of in the New Testament includes the Ten Commandments (compare James 2:8-12).

We read that Christ never sinned (Hebrews 4:15). He practiced what He preached. When a young man came to Him to find out what he had to do to have eternal life, Christ told him to keep the commandments (Matthew 19:16-17). He then specifically listed the Fifth Commandment, in verse 19. Christ also emphasized in Mark 7:7-13 the continued obligation for children to honor their parents (Compare, too, Ephesians 6:1-3).

Christ never transgressed the Fifth Commandment. When He was twelve years old, He was subject or obedient to His parents (Luke 2:51). He never became disobedient throughout His life.

The potential problem with His statement in John 2:3-4 is caused by the translation of the Authorized Version, stating, “And when they wanted wine, the mother of Jesus saith unto him, They have no wine. Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come.”

First, let us notice that the expression, “woman,” did not convey disrespect. When Christ hung on the cross, He told John to take care of His mother. Christ was in agonizing pain, knowing that He would soon die — still, His thoughts and concerns were directed toward the welfare of His mother. Notice that He called Mary “woman” at that critical time as well (John 19:26). Halley’s Handbook points out, on page 533, that the word “woman” was a title of respect in the usage of the day.

Returning to John 2, we should also notice that Mary did not consider Christ’s answer as one of disrespect. In verse 5, she told the bridegroom’s servants, “Whatsoever he saith unto you, do it.”

Let us also note the annotation in Eerdman’s Handbook to the Bible, on page 536: “No one, not even his mother, has the right to put pressure on Jesus. But his reply is not as harsh as some translations make it sound. New English Bible, ‘Your concern, mother, is not mine,’ is better.”

Other translations agree with the conclusion that the rendering in the Authorized Version is too harsh. The New King James Bible translates verse 4 as, “‘Woman, what does your concern have to do with Me?'” The New International Version states, “Dear woman, why do you involve Me?”

Halley’s Handbook comments further, on page 533:

“The point of his remark seems to be, ‘Suppose the wine is gone, what have I to do with it? It is not my affair. My time to work miracles has not yet come.’ Probably he had just told her of the new miraculous powers bestowed on him by the descent of the Holy Spirit at baptism. She saw in the situation an opportunity for him. While he did this miracle as her suggestion, his ‘hour’ for the general use of his miraculous powers came about four months after, at the official beginning of his public ministry in Jerusalem at Passover time (John 2:13).”

Christ also wanted to tell His mother that the main purpose for His coming was not to perform those kinds of miracles. That is why the New English Bible’s rendering of verse 5, “Your concern, mother, is not mine,” is quite good. Because of respect for His mother, however, He acquiesced, as the performance of that miracle was not against God’s commandments or His will.

Rather than conveying that Christ disobeyed the Fifth Commandment, John 2:1-4, when correctly understood, shows the deep honor and respect that Christ had for His mother, prompting Him to fulfill her desires that were not against God’s will.

A: It is not. The Biblical record clearly reveals that Mary, although a virgin when “she was found with child of the Holy Spirit” (Matthew 1:18-20; Luke 1:27-35), had additional children after the birth of Jesus Christ. Matthew 1:24-25 tells us that Joseph “did not know” Mary [a Biblical expression for sexual intimacy, including intercourse, compare Luke 1:34] “TILL she had brought forth her FIRSTBORN Son.” The word “till” or “until” signifies that Joseph DID know Mary sexually after Christ’s birth. The same Greek word for “till” or “until” is used in Matthew 2:15 and Matthew 5:26, showing a change in circumstances after a certain event.

Further, Mary gave birth to her “firstborn” son (compare, too, Luke 2:6-7). The Greek word for “firstborn” is “prototokon.” It means “FIRST-born,” indicating that others would be born subsequently. It does distinctively NOT mean, “only-born.” The Greek word for “only-born” is “monogenes.” It is used in Luke 7:12, referring to a dead man who was “the only son of his mother.” Christ, however, was NOT the only Son of His mother.

The Jews knew that Christ had brothers and sisters, and that He was not Mary’s only child. Notice Matthew 13:54-56:

“When He had come to His own country, He taught them in their synagogues, so that they were astonished and said, ‘Where did this Man get this wisdom and these mighty works? Is this not the carpenter’s son? Is not His mother called Mary? And His brothers James, Joses [Joseph], Simon and Judas [Jude]? And His sisters, are they not all with us?'”

The Jews’ testimony was that Christ had four brothers and at least two, and perhaps even more than two, sisters. After all, they had asked, “And His sisters, are they not ALL with us?”

In spite of this clear Biblical record, some argue that Christ did not have brothers, but that He merely had cousins. However, the Greek word for “brother,” used in Matthew 13:55, is “adelphos.” (Compare, too, Matthew 1:2; 4:21). The Greek word for “cousin” is “exadelphos,” literally meaning, “from brothers.” This word is NOT used in reference to Christ’s brothers.

During His life, Christ’s brothers did not believe in Him (John 7:3-5). After His death and resurrection, however, we find at least some of His brothers among Christ’s disciples (Acts 1:13-14; compare, too, 1 Corinthians 9:5). Christ appeared after His resurrection to His brother James (1 Corinthians 15:7), the oldest of Christ’s brothers. James later became an influential apostle in the New Testament church (Galatians 1:18-19; 2:9, 11-12; Acts 12:16-17; 15:13-21; 21:18). He was also the author of the “Epistle of James” in the New Testament.

After James’ violent death (he was apparently stoned, around 62 A.D.), he was replaced in his role in the Church by Christ’s brother Simon. According to tradition, Simon died around 100 A.D.

Nothing has been preserved regarding any role of Christ’s brother Jose or Joseph in the Church. However, Christ’s youngest brother, Judas or Jude, wrote the “Epistle of Jude.” He identifies himself in his letter, in verse 1, as the “brother of James,” the oldest of Christ’s brothers.

The Bible clearly reveals that Jesus had four brothers and at least two, perhaps even more, sisters. The teaching that Mary remained a virgin throughout her life is clearly not Biblical.

A: In 1 Corinthians 11, Paul sets forth the timeless principles of proper hairstyle and hair length for men and women. After explaining in 1 Corinthians 11:3 that the Head of Christ is God the Father, the Head of a man is Christ, and the head of the woman (wife) is the man (husband), Paul continues: “(verse 4) Every man praying or prophesying, having his head covered, dishonors his head. (verse 5) But every woman who prays or prophecies with her head uncovered dishonors her head, for that is one and the same as if her head were shaved. (verse 6) For if a woman is not covered, let her also be shorn. But if it is shameful for a woman to be shorn or shaved, let her be covered. (verse 7) For a man indeed ought not to cover his head, since he is the image and glory of God… (verse 10) For this reason the woman ought to have a symbol of authority on her head, because of the angels… (verse 13) Judge among yourselves. Is it proper for a woman to pray to God with her head uncovered? (verse 14) Does not even nature itself teach you that if a man has long hair, it is a dishonor to him? (verse 15) But if a woman has long hair, it is a glory to her; for her hair is given to her for a covering.”

The context of the Scripture discusses the length of hair — not the wearing of a veil or of a hat (There is, however, nothing wrong in God’s eyes for a woman to wear a veil or a hat, if she so desires, following the culture of her upbringing). We read that a woman should wear long hair, which is given to her “as a covering” or, as some translations render this, “as a veil.” The Church of the Eternal God and its sister churches are not going to engage in a “yard-stick religion” of defining and regulating how long and how short hair should be worn. However, the following Biblical principles are helpful:

We read that a woman should have “long hair” as a covering, as distinguished from an “uncovered” head, a “shaved” head, or a “shorn” head. A “shorn” head pictures very short hair. One might think of the analogy of a “shorn” sheep. In Acts 8:32, the Greek word for “shorn” — “keiro” — is applied to a “shearer” engaged in shearing his sheep. A “shaved” head describes a bald head. In contrast, a woman should wear “long hair,” showing that she accepts the authority of her husband over her, “because of the angels.” The thought is conveyed here that a wife cannot rely on angelic protection, if she shows through her conduct that she does not accept the God-given authority of her husband over her. (This is not to say, however, that a husband should ever abuse his authority. Our free booklet, “The Keys to Happy Marriages and Families,” explains the God-ordained husband-and-wife-relationship in much detail.)

At the same time, we are told that a man is not to wear “long hair,” and that even nature teaches us that wearing long hear is a “dishonor” to a man. The Greek word for “dishonor” is “atimia.” This word, or a related form (“atimos”), can be found in the following additional passages: Romans 9:21; 1 Corinthians 15:43; 2 Corinthians 6:8; 2 Timothy 2:20; 2 Corinthians 11:21 (translated as “shame”); and Romans 1:26 (translated as “vile”). Strong’s Exhaustive Concordance points out that “atimia” can describe a comparative indignity or disgrace (under No. 819). The related word, “atimos,” can describe something “less honorable [comparative degree]” (under No. 820).

Please note that the word for “shameful” in verse 6 (“But if it is shameful for a woman to be shorn or shaved…”) is a different word in the Greek. It is “aischron” (derived from “aischros”) and can also be found in 1 Corinthians 14:35; Ephesians 5:12; and Titus 1:11 (translated as “dishonest”). (The noun, “aischrotes,” is found in Ephesians 5:4 — translated, “filthiness.”) Strong’s Exhaustive Concordance defines these words as “a shameful thing, i.e. indecorum:–shame,” and as “shameful, i.e. base (spec. venal):– filthy” (under Nos. 149 and 150).

The reason for the different choice of words may be seen in the fact that the Old Testament permitted a man on special occasions to wear long hair. This exception is set forth in Numbers 6, known as “the Law of the Nazarite.” Men were permitted to make a temporary “Nazarite vow” to God. During the time of their vow, a Nazarite was not to cut his hair, but let “the locks of the hair of his head grow” (verse 5). In addition, he was not to touch a dead person, eat any fresh grapes or raisins, or drink anything made from grapes, including wine. This law was inseparably connected with the ritual law of sacrifices: At the end of the separation, the Nazarite had to bring several offerings, and he had to go through additional rituals before the priest.

The long hair of the Nazarite vow reflected, in physical terms, the willingness of the person to be under authority — under the authority of God. Sometimes, certain people were consecrated from their birth as Nazarites, to be separated to God throughout their lives. Famous examples are Samson (Judges 13:5,7); Samuel (1 Samuel 1:11); and — perhaps — John the Baptist (Luke 1:15; Luke 7:33).

Jesus, however, was not a Nazarite. He grew up in the city of Nazareth and was therefore called a “Nazarene” (Matthew 2:23) — which is of course quite different from being a Nazarite. Christ drank wine (Matthew 11:19; Matthew 26:29), and He touched dead people (Luke 8:49-55) — things a Nazarite was prohibited from doing. Archaeology and history have established that the Jews at the time of Christ did not wear long hair. Jesus did not wear long hair, either. He looked like a Jew — so much so that Judas had to kiss Him to identify Him to the soldiers that had come to arrest Him. After all, it was He — the Word of God — who inspired Paul to write that a man is not to wear long hair. For Paul, this fact was so self-evident that he asked his readers, “Does not even nature itself teach you” this truth? (1 Corinthians 11:14).

In the early New Testament church, we do find occasional references to some who continued on occasion to make a temporary Nazarite vow (compare Acts 21:23-24, 26-27). It is possible that even Paul made a temporary Nazarite vow for a short time (compare Acts 18:18. Incidentally, the word for “shorn,” i.e. “keiro,” is the same as used in 1 Corinthians 11:6). However, these vows ceased within the church when the temple was destroyed, as the purification ceremonies could not be carried out any longer.

Today, the rules and regulations pertaining to a Nazarite vow are no longer of any consequence for us. We are rather to follow the clear principles given in 1 Corinthians 11 — that a woman should not wear her hair as to look like a man, and a man should not wear his hair as to look like a woman. If one cannot tell, by just looking at hair styles and hair lengths, whether a person is a male or a female, then the clear guidelines set forth in 1 Corinthians 11 have not been followed.

A: The Bible teaches that we are to confess our sins to God. We read in 1 John 1:8-9, “If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” Other Scriptures clarify that such confession must be made to God. Romans 14:10-12 states, “But why do you judge your brother? Or why do you show contempt for your brother? For we shall all stand before the judgment seat of Christ. For it is written: ‘As I live, says the LORD, Every knee shall bow to Me, And every tongue shall confess to God.’ So then each of us shall give account of himself to God.”

We read that the people came to John the Baptist, “confessing their sins.” (Matthew 3:6). Note, however, it does not say that they were confessing their sins to John. Other Scriptures tell us that confession of sins is to be made to God.

The practice taught by some religions to confess our sins to a human mediator to obtain forgiveness by that person is not Biblical. We are taught that we have only one Mediator and Advocate between God and man who makes intercession for us before God the Father — Jesus Christ (1 Timothy 2:5; 1 John 2:1-2; Hebrews 7:25). It is God who forgives sin (Mark 2:7; Isaiah 43:25; Acts 5:31). David understood that sin, in the final analysis, is against God (Psalm 51:3-4), as God gave us His law which defines for us sinful conduct (James 4:12).

John 20:23 does not justify a different conclusion. In John 20:23, Christ tells His disciples, “‘If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.'” This passage does not teach confession to a priest. Read in context with the parallel passages in Matthew 16:19 and Matthew 18:18, Jesus is giving His ministers spiritual discernment to ascertain whether someone has repented of his or her sins or not. In addition, Christ gives His ministers the authority to disfellowship a person from the Church in case sins are not repented of (compare 1 Corinthians 5:2; 1 Timothy 1:20), with the goal to restore such a person to the congregation in case of subsequent repentance (2 Corinthians 2:6-10; 2 Timothy 2:24-26). Jesus’ words in John 20:23 — as well as in Matthew 16:19 and Matthew 18:18 — are not to be understood as saying that God’s ministers are free to “forgive” sins — or to refuse to grant forgiveness — and that God is bound by such a decision. Rather, the passages, correctly translated, convey the thought that God inspires His ministers to make those decisions, and whatever they bind on earth HAS ALREADY BEEN bound by God in heaven.

We should therefore generally not “confess” or tell our sins to others. There is, however, one exception to this rule.

We are being told in James 5:16 that we are to “confess [our] trespasses to one another, and pray for one another, that [we] may be healed.” The Greek word for “trespass,” paraptoma, is used in numerous additional passages, for instance in Galatians 6:1; Ephesians 2:1; 2:5; or 2 Corinthians 5:19. It is consistently and correctly translated in the New King James Bible as “trespasses” in those passages. We are told in Colossians 2:13 that God, upon our repentance, forgives us all of our “trespasses.” We are also told that if we forgive men their “trespasses,” our Father will forgive us our “trespasses” as well, but if we do not forgive men their “trespasses,” our Father will not forgive us our “trespasses,” either (Matthew 6:14-15; compare Matthew 18:35).

The “trespasses” which we need to confess to our brother or sister, in order to obtain his or her “forgiveness,” are those that we have committed against our brother or our sister. Mark 11:25-26 tells us, “And whenever you stand praying, if you have anything against anyone, forgive him, that your Father in heaven may forgive you your trespasses. But if you do not forgive, neither will your Father in heaven forgive your trespasses.” Unresolved problems between brethren might even prevent healing of physical sickness. James 5:16 tells us, “Confess your trespasses to one another [with the goal to “clear the air”], and pray for one another,THAT you may be healed.” After all, Christ told Peter to forgive his repenting brother “seventy times seven.” In Peter’s question, the brother had sinned against Peter and had come to him to express to him his sorrow — in other words, to “confess” to Peter his trespass or sin against Peter.

We also read in Luke 17:3, “Take heed to yourselves. If your brother sins against you, rebuke him; and if he repents, forgive him.” Notice, too, Matthew 5:23-24, “Therefore, if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way. First, be reconciled to your brother, and then come and offer your gift.”‘

If we commit a sin or trespass against someone else, resulting in an offense and a problem within our relationship with that other person, we are to “confess” our sin or trespass to that person, asking him or her for forgiveness, with the goal of restoring our relationship. At the same time, we are NOT to “confess” or talk about our sin or trespass with others, unless a situation develops as described in Matthew 18:15-17. Notice, however, the very first step in the Matthew 18 process: “Moreover if your brother sins against you, go and tell him his fault between you and him ALONE. If he hears you, you have gained your brother.” At that moment, the process is supposed to end, and the sin or trespass against the brother is supposed to be forgiven, buried and gone. It is not to be “resurrected” by the parties, and it is most certainly not to be talked about to others.

At the same time, the Bible does not teach that we should “confess” or tell others (including a minister) sins that we might have committed against God. God can forgive and forget (Hebrews 8:12) — people, though, being human, have a long memory many times when it comes to the sins of others.