In your new booklet, “And Lawlessness Will Abound…”, you are referring, on page 11, to the “law of jealousy,” as quoted in Numbers 5:29-30, as a “ritualistic procedure” to determine whether a wife had committed adultery or not. What is that “spirit of jealousy”? Is this law still to be applied and practiced today? If not, how are we in the Church to determine whether a wife is guilty of adultery or not?

In Numbers 5:11-31, God gave Old Testament Israel a supernatural means of determining whether a wife had committed adultery or not, although she had not been caught, and no witness was present (Numbers 5:13). When “the spirit of jealousy” came upon the husband, so that he suspected a transgression of his wife, the husband could bring his wife to the priest, and he had to bring at the same time the “grain offering of jealousy.” (Numbers 5:15).

It is possible that the “spirit of jealousy” describes the fact that the husband became jealous in his spirit or mind. It is also possible, that the “spirit of jealousy” was at times actually a spirit being causing the husband to become jealous. We need to note that the “spirit of jealousy” would at times come upon the husband even when his suspicions were false. Since God would not give a husband a spirit of jealousy if his suspicions were baseless, it is possible that in such a case, the husband upon whom the “spirit of jealousy” came, might have actually been influenced by an evil spirit.

The priest gave the woman “holy” or “bitter” water to drink, after she had denied, under oath, any transgression. God then saw to it, that her belly would swell, if she was in deed guilty.

This ritual law and its different “components” are no longer binding for us today, as the application of the law was inseparably connected with the bringing of an oath and of sacrifices. Christians today are not to swear (Matthew 5: 33-37; James 5:12), and sacrifices are no longer required.

Today, God has given His ministers the ability, through the workings of the Holy Spirit within them, to discern sinful conduct and the existence or lack of repentance (John 20:22-23). At times, as is recorded in Acts 5:1-11, God might still supernaturally intervene in spectacular ways to make known circumstances and the truth to the Church. Barring those unusual occurrences, no accusation against anyone, including the accusation of adulterous conduct, is to be received by the ministry, unless at least two witnesses can support the accusation (Deut. 17:6-7; John 8:16-17). Although a guilty person might seemingly get away with sin for a while, we must always remember that, unless sins are repented of and forgiven, we will have to give account of them to God in due time (1 Peter 4:17; Romans 14:10-12; 2 Corinthians 5:10).

In addition, God requires of His ministers to be merciful, as Christ was, when judging a given situation (John 8:10-11). They are to look at the heart, as much as God allows and inspires them to, in order to determine whether the person is repentant and deserving of forgiveness.

Matthew 24:34 is not dealing with the same set of events as in chapter 16:28. Note the context of Matthew 24 and 25. In verse 3 of the 24th chapter, the disciples of Christ asked him the following: ” ‘Tell us, when will these things be? And what will be the sign of Your coming, and of the end of the age.’ ” Christ then goes on to answer them by pointing out events that literally span the entire church age, but He deals primarily with those events that signal His imminent return to the earth.

In verse 34, Christ says, ” ‘Assuredly I say to you, this generation will by no means pass away till all these things take place.’ ” From the broader context, we understand that in this verse Christ is speaking about that generation that is alive when the dramatic intervention of God in human affairs actually occurs.

In Matthew 16:28, Christ is here quoted as follows: “Assuredly, I say to you, there are some standing here who shall not taste death till they see the son of Man coming in His kingdom.” Does this verse imply that some of the disciples would live over two thousand years? No, not at all. The explanation can be found quite clearly by reading on into chapter 17 of Matthew.

In verses 1 through 13, we find the account of Peter, James and John being with Christ when He was transfigured before them. In this vision both Moses and Elijah appear as if glorified with Christ–verse 9 shows that Christ identified what had happened as a vision. You can get even more details of this event in the parallel accounts found in Mark 9:1-13 and Luke 9:27-36.

To show how easily some of these things are misunderstood, look at the statement that Christ made about John in the book of John, chapter 21 and verse 22: “Jesus said to him (Peter), ‘If I will that he remain till I come, what is that to you? You follow me.’ ” Verse 23 shows that some of the brethren later believed that John would not die, but it is further explained that Christ was merely using figurative speech to make His point with Peter. In fact, John did die–being, by historical tradition, the last of the original Apostles to do so.

The account in Matthew 24 deals with prophetic events and the generation of mankind alive when Christ returns to establish the Kingdom of God. Matthew 16 is dealing with the promise by Jesus Christ that some among His disciples would–in vision–see the Kingdom of God. To read more about the generation of the time of Christ’s return, please refer to CEG’s update number 60 (dated September 13, 2002) and note the Editorial entitled, “We Are Closer Than We May Think!” Also, please consult pages 14 and 15 of our booklet, “The Gospel of the Kingdom of God,” for further details on the vision described in Matthew 16.

Paul is talking here about rulers in general, who uphold certain laws to guarantee a civil and peaceful harmonious lifestyle amongst their citizens. Paul is referring to the submission to and the enforcement of civil and criminal laws, such as theft or murder.

Paul is not talking here about the Hitlers or Neros, etc., who are encouraging their citizens to betray Christians or the Jews, so that they can be killed. We need to remember Christ’s statement to OBEY the Pharisees in all that they tell the people, but later, Peter did not obey them when they told him not to preach in the name of Christ. Christ would not obey them, either, to follow their rules of ceremonial washing, or to have no contact with “sinners.” So, Christ was talking about matters which were not in conflict with God’s word. (Notice, too, that John the Baptist openly rebuked Herod for committing adultery with his brother’s wife (Luke 3:19-20). Also, Daniel refused the obey the order of king Darius, not to pray to God, and his three friends disobeyed the order of king Nebuchadnezzar to worship the golden image).

In John 19:11, Christ told Pilate, “‘You could have no power at all against Me unless it had been given you from above. Therefore the one who delivered Me to you has the GREATER sin.”

Christ is giving here an implicit forewarning of accountability and judgment on those — including rulers — who are evil. We are to be ambassadors of Christ and of the Kingdom of God. As such, we still need to be subject to the laws of man, as long as they are not in conflict with the laws of God.

Also, in Luke 4:6, Satan states to Christ that all authority over the kingdoms of this world have presently been given to Satan, and that it is he who gives it to whomever he wishes. Christ does not dispute this claim. In fact, we read that Satan is the “prince of the power of the air” (Eph. 2:2) and the “god of this world” (2 Cor. 4:4), who still has a throne on this earth (Rev. 2:13). He and his demons are the current rulers over this world (Eph. 6:12), inspiring civil leaders to obey their will (1. Cor. 2:7-8).

Today, this world is cut off from God, and it is subject to the rule of Satan. God had placed Lucifer on the throne of this earth, but he rebelled and became known as Satan. When he inspired Adam and Eve to sin, God gave mankind 6000 years to find out for themselves that we need God. Still, God decreed that Satan is to remain on his throne, until Jesus Christ comes back to replace him and to restore the government of God on this earth. In that sense, there is “no authority except from God” (Romans 13:1), and all authority “has been given from above” (John 19:11), in that God has not yet replaced Satan and his demons and in that they cannot do anything which God does not ALLOW them to do. At times, God might even directly intervene to insure that a particular person takes over rulership in a particular country, so that God’s overall plan for mankind can be fulfilled (Ex. 9:16). But, we are not to follow them, or their laws, when they are opposing God.

The Broadman Bible Commentary has this to say about Romans 13:3:

“…State officials as rulers deserve the loyalty of Christians only when they do approve good conduct (vv. 3-4a). The corrupt politicians who appeal to the Christian conscience to protect their unjust reign of terror and tyranny should be totally repudiated… As God’s public servant the ruler is to promote the good against the bad.” (p. 257).

The German “Lexikon zur Bibel,” by Fritz Rienecker, points out, under “governing authorities” [“Obrigkeit”]:

“The Bible instructs us, because of God, to obey the governing authorities (Romans 13:1-7; Titus 3:1; 1 Peter 2:13-14), and to pray for them (Jer. 29:7; 1 Tim. 2:2). The reason is, that every authority is appointed by God and that it is His servant (Romans 13:1,4)… There is, however, a limit to obedience. That limit is reached, when the instructions of the authority prevent a human being from obeying God (Acts 4:19; 5:29). This freedom, not to follow the will of the authority, Peter defends before the spiritual authority of his own people.”