What comes to your mind when we mention the gospel of the Kingdom of God? How do you understand the gospel message? What is it about? Whom is it from? What IS the kingdom of God? What does the Church need to proclaim today? Is it just a message about Christ’s coming rule over the earth? Or is there much more? Do we live up to our individual and collective responsibilities, as revealed in the gospel? Since the gospel message includes the peace and unity of the God Family, why is there disharmony in the Church and among fellow brethren? God the Father and Jesus Christ are unified, even though there is authority in the Godhead. How are we using our authority given to us from God? Are we trying to reconcile with our fellow man, or are we content to live in disunity?
Church
As we are commanded to give offerings on God’s annual Holy Days, how much should we give?
No specific amount in regard to Holy Day offerings is mentioned, but God’s Word includes guidelines and principles that can help us to decide how much to give.
Firstly, we must keep in mind that we cannot out-give God. Secondly, those of us who have been in the Church of God for a while know about the existence of the annual Holy Days and God’s command to give an offering on those days. We have time to prepare and save for these offerings so that we do not have to make a last minute decision as to how much we may want to give on a particular Holy Day.
In a recent Editorial in Update #484 (for the week ending March 18, 2011), titled, “Offerings,” we said the following:
“We must be committed to the Work of God in supporting its effort to preach and publish the gospel of the kingdom of God in all the world as a witness. The gospel is a message of good news from the God Family, including the fact that God’s government will be established on the earth at the return of Christ. We manifest our financial commitment to God not only by tithing to the Work, but also by additional financial means. Tithing is required; but if we only carry out our duty, then we are rendered unprofitable servants…
“A much better way of telling how deep our commitment to God and His Work is, is by focusing on our offerings to God. They will show where our heart is, and where we want our treasure to be. Matthew 6:21 tells us: ‘For where your treasure is, there your heart will be also.’
“We are commanded to tithe, and we are commanded to give offerings. The amount of the tithe—ten percent of our increase or earnings—is pre-determined. The amount of our free-will offerings is not. And how we determine these amounts is indicative of where our heart really is…
“Of course, when we pay God’s tithe and give Him an offering, we are not to boast about it, but we are doing it quietly, discreetly, and from the heart. God can and will, in His due time, bless us openly when we behave with a right attitude…”
God was very displeased with the attitude of the nation of Israel towards their duty to pay tithes and offerings, including on His annual Holy Days, and He expressed His anger in no uncertain terms in the book of Malachi:
“Will a man rob God? Yet you have robbed Me! But you say, ‘In what way have we robbed You?’ In tithes and offerings. You are cursed with a curse, For you have robbed Me, Even this whole nation” (Malachi 3:8-9).
So, it is evident that a person can rob God by not tithing or not tithing properly, or by not giving any offering or giving an offering that does not reflect the blessings received from God (compare Deuteronomy 16:16-17). Rather than being blessed by God even more, because of our gratitude and appreciation to God in giving generous offerings, God may pronounce a curse on us for neglecting God’s blessing in our lives.
We understand that salvation is a gift from God. However, God will not grant us salvation if we show Him through our conduct of neglect, indifference and outright rebellion that we are not interested in His gift. The continued failure of obeying God even in matters of tithing and Holy Day offerings could even lead, ultimately, to the loss of salvation.
In this context, it may be a good idea to analyze the following questions prior to giving an offering:
1- What would we be willing to pay for salvation, if it was for sale?
2- What is the value of salvation to us?
3- Is refusing to give an offering worth the price of the loss of salvation ?
As stated in Deuteronomy 16:16-17, we are not to appear before God empty-handed on His Holy Days, and we are to give as we are able, according to the blessing of the LORD our God which He has given us. This blessing throughout the year is not limited to just financial blessing. It could include the blessing of good health, of a sound mind, of precious spiritual knowledge and understanding, of having a job and a happy family—things which are difficult to value with a price tag. But they all come into play when we determine the amount of our Holy Day offering.
We also read the following principle in 2 Corinthians 9:6-11:
“But this I say: He who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully. So let each one give as he purposes in his heart, not grudgingly or of necessity; for God loves a cheerful giver. And God is able to make all grace abound toward you, that you, always having all sufficiency in all things, may have an abundance for every good work. As it is written: ‘HE HAS DISPERSED ABROAD, HE HAS GIVEN TO THE POOR; HIS RIGHTEOUSNESS ENDURES FOREVER.’ Now may He who supplies seed to the sower, and bread for food, supply and multiply the seed you have sown and increase the fruits of your righteousness, while you are enriched in everything for all liberality, which causes thanksgiving through us to God.”
God is telling us here that if we give “sparingly,” “grudgingly” and “out of necessity,” we cannot expect generous blessings and enrichment in everything from God, including grace and increase in the fruits of righteousness. At the same time, God does not expect of us to give what we don’t have. It is mainly a question of right attitude. That our attitude plays a big part in giving an offering, and that it is of great importance to God, can be seen in the following passage in Luke 21:1-4:
“And [Christ] looked up and saw the rich putting their gifts into the treasury, and He saw also a certain poor widow putting in two mites. So He said, ‘Truly I say to you that this poor widow has put in more than all; for all these out of their abundance have put in offerings for God, but she out of her poverty put in all the livelihood that she had.’”
In the above record, Christ blessed a widow who only gave two mites–a very small amount–but that was all she had at that time. Her attitude was such that she wanted to give, and Christ used her as an example of generous giving in the eyes of God, even though the rich gave much more, but they did it out of their abundance. Christ was not rejecting the offering of the rich, but in comparison with the widow, she gave much more.
We conclude from the foregoing that it is possible for us to rob God by not tithing faithfully and by not giving generous Holy Day offerings, in accordance with how
God has blessed us. We should plan ahead as to how much we want to give and how we can reach that goal.
We cannot put a price tag on God’s gift of eternal life, but we could lose out on eternal life by not obeying God, including in giving Holy Day offerings in accordance with His injunctions. We are commanded to appear before God with an offering; that is, not empty-handed. Blessings from God come in different forms; they include the physical realm, but they are not limited to just the physical. Our attitude in giving is very important to God.
God expects of His followers to give offerings on His annual Holy Days. They are an opportunity for us to express our gratitude for our calling and the blessings, both physical and spiritual, that God bestows upon us throughout the year.
Lead Writer: Rene Messier
Do you have guidelines for proper appearance and conduct in your worship services?
In previous Q&As, we published guidelines for opening and closing prayers, and for preparing and giving sermonettes. We pointed out that our weekly and annual Sabbath services begin with a song service (usually by singing three congregational hymns), followed by an opening prayer, a sermonette or short spiritual message of about 10 to 15 minutes, the singing of another congregational hymn, announcements, followed (occasionally) by a special music presentation (especially during the Feast of Tabernacles), the sermon or main spiritual message of about 1 hour to 1 hour and 15 minutes, and we conclude with a final congregational hymn and the closing prayer.
As all of these elements are part of a worship service in honor of and dedication to God, it is important that we always appear before God in the proper attire and with the right attitude, and that we exemplify correct behavior throughout the entire service. In the past, we have published numerous Q&As, setting forth the principles and guidelines as to how men and women should dress in general; what should be the proper hair length for men and women; and especially, how we should properly dress at Church services and social functions during the Feast of Tabernacles, including at pool or beach parties.
Here are a few selected excerpts from the above-cited Q&As, as they apply to worship services:
“That we ought to appear properly dressed for worship services, has been the long-standing teaching of the Church of God, and for good reason:
“We must understand that we are appearing before GOD. God is a great King. God is the Creator of everything that is good and costly and priceless. He is the Creator of beauty. He most certainly is the Creator of quality. He owns all the gold and silver, and it is He who made it all. If we were to be invited by an earthly king, how would we appear in front of him?… Would you want to appear in unwashed, dirty clothing, wearing washed-out jeans, a T-shirt, and sneakers?
“How much more should we appear before GOD, the KING over His creation, in proper clothes! The famous parable in Matthew 22:10-13 about the king’s wedding feast for his son contains a spiritual lesson, but it also describes a physical principle–that we dress appropriately for the occasion. It DID matter to the king–God the Father–how the guests were dressed for the wedding of His Son, Jesus Christ.
“In this context, we must not neglect culture. In the Western World, it is normally appropriate for men to wear a suit, or a nice combination, with a shirt and a tie… In the U.S.A., Canada or in England [and we might include continental Europe as well], men don’t dress up, when they appear in worship services with an open shirt, a T-shirt or jeans.
“Ladies should also wear appropriate clothing, of course. In addition, their dresses should not be too short or too tight or too revealing–but this principle would also apply in general, not just during Church services…
“God gives us the freedom to determine what is appropriate clothing, within the acceptability of proper dress in our cultures, but to clarify, God does not give us the freedom to violate His specific instructions so that we can follow our culture. For example, God has told us how to wear our hair. We are told that it is a shame for a man – young or old – to wear long hair…
“In addition, some brethren are scattered. They cannot physically join with other members on the Sabbath, so they listen to sermon tapes, or they sit in and listen to live Internet worship services (In passing, those who can physically attend are commanded to do so, and they are not permitted to just use Internet access as a substitute and as an excuse for not ‘having’ to attend Church services in person). If scattered brethren have Sabbath worship services ‘in their home,’ while listening to tapes or to live Internet Church services, they still appear before God during that time, and again, we don’t want to appear before God uncombed, unshaved and unwashed, or by just wearing our pajamas…”
“When God gave instructions for the creation of ‘holy garments’ for the priests of Israel, He specifically wanted them made ‘for GLORY and for BEAUTY’ (Exodus 28:2)… Regarding how both men and women dress when attending Church services, we find a meaningful example in the time when the children of Israel were commanded to wash their clothes in advance of appearing before God (Compare Exodus 19:10,14). Likewise, the priests were to wash themselves when appearing before God (Compare Exodus 30:19-20); and, they were to wear special clothing (Compare Exodus 28).
“It has been the practice of the Church of God to recognize that we are appearing before God when we assemble for Sabbath services along with other special commanded assemblies as given by God [such as commanded worship services throughout the seven days of the Feast of Tabernacles, even though only the first day is a Holy Day]. As such, we do recommend that each person present himself or herself in the best apparel they have available. The foremost idea is to specially prepare to appear before God to honor HIM!…
“God takes great exception to the self-absorbed and self-willed practices of people who lose all restraint. This applies to inappropriate sloppy appearance, as well as to the over-emphasis on wealth and riches… Our responsibility is to dress modestly and yet to dress with quality garments that reflect our honoring of God…”
It is critically important to understand that we appear in front of God during the entirety of our worship service; and this means that every aspect of the service is to reflect our worship of God. This is true whether we are attending together with our brethren in a Church hall, or whether we are, due to necessity, listening in to live Church services from our homes. This means we stand up respectfully and humbly when participating in the opening or closing prayer, and we stand up and participate joyfully in the singing of the congregational hymns.
We concentrate on and listen carefully to the messages (including the announcements, as well as the sermonette and sermon). It is understood, of course, that parents will have to take care of their babies and young children, which might even require at times to take them out of the Church hall, when they get too loud and disturb others. But apart from these sometimes inevitable distractions, there is no excuse for not paying close and undivided attention to services. It would be highly inappropriate to engage in jokes or unnecessary conversation during services (except for unavoidable situations, such as when our technical staff may at times have to communicate with each other to make sure that the services are being properly broadcast, etc.). It would also be offensive to God if someone were to get up during services (whether in a Church hall or at home) to walk to the kitchen for a snack or a meal, or even a cup of coffee or tea or water (excepting necessary circumstances), or to take a nap during services.
In services, most of us do not have many opportunities to audibly participate, except for saying “Amen” to the opening and closing prayers, after having listened carefully and attentively to every word of the prayers, and for singing joyfully during the song service. We cannot overemphasize the importance of participation in the song service with all of our heart, concentrating on each word which we are singing, and agreeing with it completely, knowing that we are not doing so to impress others, but because we are worshipping God when we sing out loud. There have been rare occasions when a brother or sister was told not to sing so loud, but this would be highly inappropriate “advice.” In fact, the song leader should encourage the congregation in words and by his own example to sing out loud and with enthusiasm.
Notice what we read about singing songs and hymns to God:
“Make a joyful noise unto God, all ye lands: Sing forth the honour of his name: make his praise glorious” (Psalm 66:1-2, AV).
Consider Psalm 95:1-3 (AV):
“O come, let us sing unto the LORD; let us make a joyful noise to the rock of our salvation. Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms. For the LORD is a great God, and a great King…”
Notice Psalm 149:1-5 (AV):
“Praise ye the LORD. Sing unto the LORD a new song, and his praise in the congregation of the saints. Let Israel rejoice in him that made him: let the children of Zion be joyful in their King… let them sing praises unto him… Let the saints be joyful in glory: let them sing aloud…”
And take note of Psalm 150:1-6 (AV), showing that God expects of us to sing to Him with emotion and with our whole heart:
“Praise ye the LORD. Praise God in his sanctuary… Praise him with the sound of the trumpet: praise him with the psaltery and harp. Praise him with the timbrel… praise him with stringed instruments and organs. Praise him upon the loud cymbals: praise him upon the high sounding cymbrals. Let every thing that hath breath praise the LORD. Praise ye the LORD.”
Whether we are speakers (giving sermonettes, sermons, opening or closing prayers, or announcements) or whether we are part of the “listening” congregation, we must all appreciate the truth that we are appearing before God and His holy angels, as well as with His chosen holy people. Speakers have to conduct themselves appropriately, when speaking from the pulpit; they are not to engage in improper comments or “foolish talking, nor coarse jesting, which are not fitting, but rather giving of thanks” (compare Ephesians 5:4).
The saying that “familiarity breeds contempt” must never be applicable to our conduct in Church services. This is one of the reasons why our speakers will generally refer to other brethren as Mr. and Mrs., when addressing them publically, rather than using their first names. Church services ARE FORMAL WORSHIP services, in dedication to God and in fellowship with His holy people, and all of us must always keep this in mind throughout the entirety of the service.
Lead Writer: Norbert Link
Do you have any guidelines for preparing and giving a sermonette?
As we pointed out in a previous Q&A, discussing opening and closing prayers, the Church of the Eternal God in the USA and its corporate affiliates, the Global Church of God in the UK, and the Church of God, a Christian Fellowship in Canada, trace their roots to the Worldwide Church of God under the late Herbert W. Armstrong (who died in 1986). During his lifetime, Mr. Armstrong established the way in which Church of God services should be conducted, and we have substantially adopted these procedures. As a consequence, our weekly and annual Sabbath services include opening and closing prayers, a song service, announcements, occasional special music presentations (especially during the Feast of Tabernacles), and a sermonette and a sermon (sometimes, we may have two split sermons instead of a sermonette and a sermon, and we may on rare occasions dispense with a sermonette in lieu of a longer announcement session).
As pointed out in our previous Q&A, only baptized men are to give sermonettes and sermons.
We are presenting the following guidelines, which the Church has developed over the years, in regard to the preparation and presentation of sermonettes. This is not a rigid outline or formula, but it is meant to give valuable principles.
The purpose of the sermonette is to prepare the audience for the sermon, but it is not just a “general” or “ordinary” message, but it is supposed to be an inspired message from God. Normally, a sermonette should not be longer than 15 minutes, unless the presiding Pastor has given special prior permission for a longer message.
To give a sermonette is a privilege, not a right. Sermonettes provide opportunities for baptized men to teach—not to preach or correct. A sermonette speaker won’t be able to “fix” or “save” someone in a short message, anyway. Correction is the responsibility of the Pastor. Sermonette topics should be carefully selected. Topics which are corrective or overly broad or are “new” or speculative would be inappropriate. A topic which challenges Church teaching is absolutely forbidden.
Appropriate topics could be broken down into the following categories:
- an explanation of “difficult” or misapplied Scriptures in light of Church teaching (e.g., 1 Timothy 4:4 or Acts 10:12-13–do these passages justify eating unclean meats; or John 14:2–is heaven the reward of the saved?; or Luke 17:21–is the Kingdom of God in the hearts of men?);
- an explanation of two Scriptures, which apparently contradict each other (e.g., Acts 9:7 vs. Acts 22:9–did or didn’t those with Paul on the road to Damascus hear the voice of Christ?);
- a clarification of a particular Scriptural point (e.g., Mark 9:48–are there immortal worms?); and
- an explanation of how to apply Scripture and Church teaching in practice (e.g., how to use our second tithe; or how to dress for Sabbath services; or what is right conversation after services; or how to participate during the song service; or how to teach our children to rejoice at the Feast of Tabernacles; or what does it mean that our body is the temple of the Holy Spirit, as related to drugs, smoking, excessive drinking or tattoos). However, as mentioned, it should encourage the audience to do or not to do something; the purpose is NOT to correct the audience.
The sermonette speaker has to make sure, of course, that the explanations he is giving are the right ones! He is not to rely on what he might have heard someone say many years ago. He also has to make sure that the written source material he may be using is accurate and current. This is true for “worldly” commentaries and encyclopedias, but it can also include “old” Church articles which are by now outdated or which have been subsequently revised.
The Church of the Eternal God and its corporate affiliates have published a wealth of current information on biblical topics, including 33 booklets, over 500 weekly Updates (many of which include a Bible Study or Q&A and a Bible-oriented Editorial); over 100 member letters, as well as hundreds of posted sermons, split sermons and sermonettes. We have posted all of our literature and many of our audio and video-recorded messages on our websites (www.eternalgod.org; www.globalchurchofgod.co.uk; www.churchofgodacf.ca; www.standingwatch.org; www.aufpostenstehen.de). Many of our video-recorded messages can also be found on You Tube, and the Church of the Eternal God is now also featured on Facebook.
The sermonette speaker must be supportive and promote unity. The material he presents must be correct, and he must never publicly disagree with any Church teachings. If he has questions, he must check them out with the ministry. It is not wrong to have questions or a lack of understanding, but one must get them sorted out if one is to be a fully supportive member of the Church. If in doubt, it is always advisable to discuss the proposed sermonette with the local Pastor before giving it.
The sermonette speaker is not to use the sermonette time to air personal gripes or complaints about the Church, the organization, members of the local congregation, the ministry, or any other Church problem. He is not to take a personal problem of someone in the congregation and give a sermonette about it.
The sermonette speaker should pray about his sermonette and begin to prepare the message early—not just the night before or the very same day when he is to speak. When preparing and delivering the message, the sermonette speaker has to keep in mind proper and clear pronunciation and grammar; as well as vocal variety and quality. Inappropriate language is to be avoided. The pulpit is not the place to describe explicitly the sins of mankind. Paul and the other apostles do mention certain types of sin, but they do not describe them in detail. The same goes for slang bordering on bad language.
When giving his message, the sermonette speaker needs to maintain eye contact with the audience, which prohibits just reading from many notes or a transcript. As we pointed out in a previous Q&A, “This is not to say that we should not prepare our messages and reduce our thoughts to writing and that we should not have any notes when delivering a sermonette or a sermon, but it is to say that speakers must not be too ‘note-bound’ when they deliver their message. Rather, they should and must allow God to inspire them, while speaking.”
In addition, a sermonette speaker needs to be well groomed; and he needs to smile and be warm and friendly, without being overly jocular or just plain silly. Remember, we are appearing in front of GOD during the entire Sabbath service.
Each sermonette should follow the usual Outline of a powerful introduction, a clear and precise Specific Purpose Statement (SPS), a body or main contents of the message, and a gripping and memorable conclusion. (But before beginning with the introduction, it is important that the speaker recognizes and welcomes the audience. A warm short greeting with a smiling face will be much appreciated by the audience. Just jumping into the message without first addressing the audience would be inappropriate.)
The Introduction must grab the audience’s attention. It must give the audience a reason why they should listen; why it is important for them to know. It could present a challenge; give some startling facts; or ask a question. A sermonette speaker should not begin with, “Let’s turn with me to….”; or, “I would like to explain the apparent contradiction….” All of this is lifeless and somewhat boring. Instead, a powerful introduction could perhaps be, “How can you be sure that you don’t go to heaven when you die?” Or: “How would you explain to someone that we don’t vote in governmental elections?” It is of course necessary that the introduction relates to the rest of the sermonette. It must lead into the Specific Purpose Statement (SPS).
The Specific Purpose Statement (SPS) makes clear what the sermonette speaker is going to cover in the course of the sermonette. It tells the audience what he is seeking to achieve. It introduces the ONE point which the sermonette will discuss. The introduction and the SPS of the sermonette do not necessarily have to be presented distinctly and separately. The sermonette’s opening comments may be a combination of these two functions.
The Body or main contents of the sermonette must of course respond and relate to, and deliver what was stated in the introduction and the SPS. It must fulfill what was set out to achieve, without containing new or unrelated material. The points within the body should flow in logical sequence (chronologically, historically, etc.), but there should not be too many points. A sermonette is to have ONE main point; it can of course have a few sub-points which all relate to the main point.
A sermonette is not to have too many Scriptures, either. The Church has suggested at times that a sermonette should have no more than three or four Scriptures. This is a sound guideline, but not an iron-clad rule. Some sermonettes can be very effective, even though they may include more than four Scriptures, while other sermonettes with three Scriptures may not be that effective. But it is most certainly not good to load the message with Scripture after Scripture where most of the time is taken up reading them and little time is left to comment on them or give supporting material.
The Conclusion of the sermonette is vitally important. The last words will stay the longest with the audience. Common mistakes are to just stop speaking almost without warning at the end of the body of the speech; to give a conclusion which is not related to the rest of the sermonette; or to introduce new material. The conclusion must be memorized and should not be read, and the speaker should NOT end his message with, “Thank you.” Rather, the conclusion must be effective. It could emphasize the ONE point that was made in the sermonette. It might include some catchy phrase related to the sermonette, or leave the audience with a challenge to apply what has been said.
Since giving a sermonette is an opportunity for a non-ministerial speaker to receive training in leadership and effective public speaking, as well as in serving the congregation, he should expect and welcome constructive criticism and an evaluation of his sermonette from his minister. Being asked to give a sermonette is a wonderful opportunity and responsibility, which must not be taken lightly. A sermonette speaker should carefully and prayerfully review and apply these guidelines, so that he may deliver a God-pleasing and Godly inspired message, which will be helpful to the audience.
Lead Writer: Norbert Link
Do you have any guidelines for opening and closing prayers?
The Church of the Eternal God in the USA, the Global Church of God in the UK, and the Church of God, a Christian Fellowship in Canada, conduct their weekly and annual Sabbath services by opening with prayer (usually after singing three congregational hymns), and by closing with prayer (after singing a final congregational hymn). These prayers are given by baptized men who have been selected by the song-leader—sometimes after consultation with or direction from the presiding minister. On occasion, and subject to the discretion of the presiding minister, baptized visitors and guests from other Church of God organizations, who might not regularly attend our fellowship, might be asked to give the opening or closing prayer.
To clarify at the beginning of this Q&A, it is not against biblical commands to have baptized men conduct opening or closing prayers in services. We explained the following in our free booklet, “Teach Us to Pray!,” on page 5:
“The Bible shows us the proper way to pray, both publicly and privately. For instance, when we pray in public by giving an opening or a closing prayer in Church services, we must not pray to be ‘seen by men’ (Matthew 6:5). Our motivation must not be to please men, but rather to please God. On the other hand, heart-rending, intimate prayers should be communicated to God the Father privately (Matthew 6:6).”
The Church of the Eternal God and its corporate affiliates trace their roots to the Worldwide Church of God under the late Herbert W. Armstrong (who died in 1986). During his lifetime, Mr. Armstrong established the way in which Church of God services should be conducted, and we have substantially adopted these procedures. As a consequence, we are hereby reproducing and quoting with approval excerpts from an article of the Worldwide Church of God’s monthly magazine, “The Good News,” dated August 1971, titled, “How to Open and Close Services With Prayer.” Of course, the following is not a rigid outline or formula that must and should be adhered to EVERY time, but it is meant to give valuable guidelines.
Beginning with the discussion of opening prayers, the article stated the following:
“What, after all, is the object of having opening prayers?… We are instructed in God’s Word not to be given to ‘vain repetitions’ (Matt. 6:7). An opening prayer should not be vain and worthless, nor should it be repetitious… Nor should an opening prayer be overly long. Simply because a prayer is short does not mean it is ineffective. The Bible contains examples of very brief prayers that resulted in powerful miracles being performed.
“An opening prayer to one of God’s Sabbath services should also be prayed in earnest, believing FAITH! You should expect that prayer to MAKE A DIFFERENCE in the service that follows…
“The primary purpose of this type of prayer is to ask for God’s guidance and inspiration on the entire service. This includes both the hearing and the speaking. It takes in… even the announcement period. It would be appropriate to begin by THANKING God for the opportunity to meet in peace and harmony. Gratitude could be expressed for the hall or the fine weather or various other favorable conditions the Church has been blessed with…
“The most important thing is to ask and expect God’s inspiration on the sermonette and the sermon. You could request that Jesus Christ actually be present in spirit to guide and direct the proceedings. Ask God to speak through his human instruments and lead them to say what is most needful and profitable for the whole congregation. As the world becomes more and more violent and Satan’s wrath is increasingly intensified, it becomes more necessary also to ask God for protection…
“Keep in mind that you are speaking to GOD—not the listening audience before you. Remember it is a prayer! … Be sincere… It is a prayer meant to open the services. There is not time or need to cover the entire spectrum of current events…
“Do not use the opening prayer as an opportunity to give a sermonette… Get your mind OFF SELF and say what you have to say. Be confident without conceit. Be humble, but not groveling. Use a normal, clear voice and avoid any form of theatrics.”
Similar guidelines apply to a closing prayer at the very end of the Church’s worship services. The article in The Good News continued:
“Often, closing prayers are so general that they are totally unrelated to the message that preceded them! Express gratitude for the spiritual food God has provided.”
One word of caution here is in order! It would not be appropriate to try to evaluate the contents of the messages—either directly or indirectly—or to give a lengthy repeat of the contents of the sermonette or the sermon. Remember that the opening and the closing prayers should be SHORT. For instance, when a sermon discussed seven points, it would be unnecessary to repeat them in the closing prayer. It might be perhaps beneficial to very briefly mention one or two points, which had the biggest impact on you.
But beware that the closing prayer is not supposed to be a sermonette—rather, it is a SHORT prayer to God. On the other hand, a closing prayer which has no relationship to the sermonette and the sermon would probably not be most effective. As in all aspects of Christian life, balance is the key. If you have specific questions in this regard, or in regard to anything else which is mentioned in this Q&A, please ask your local minister.
The article in The Good News went on to state:
“Of course, it is not necessary to summarize, or add an ‘additional point’ to the sermon in the closing prayer!… It is also appropriate to ask God’s protection on the brethren traveling home following the services…
“The announcements may have contained news of a very sick person or some other crisis in God’s Work. This could certainly be alluded to in the closing prayer. Many men neglect to acknowledge the sermonette in the closing prayer… the sermonette is part of our spiritual food every Sabbath, and we ought to thank God for it…
“Be sincere, but not overemotional. But the closing prayer, as the opening prayer, should not be overlong [sic].
“If you are called on to lead an opening or closing prayer, look upon it as an opportunity and a blessing. And be sure your prayer is one to which the whole congregation can sincerely say ‘Amen’ (so be it!).”
In addition, it would be appropriate to ask in the closing prayer for God’s blessing on the meal which we might partake of after services, and to ask God for His blessing and protection for special activities which the Church might have planned for the time after the Sabbath, or for activities on days during the annual Feast of Tabernacles, which are not weekly or annual Holy Days, or for special occasions such as weddings or funerals.
We should not read from any notes when we give an opening or closing prayer. Rather, we should allow God to inspire us through His Spirit at the moment when we begin to pray aloud in front of others. Let God speak through you, and don’t allow yourself to become distracted by any notes that you might have written beforehand. Have FAITH in God that He will inspire you when you are about to pray, and that He will put His words in your mouth, and then speak with confidence, knowing that God has heard you, and that He is answering your silent prayer to Him for inspiration. This includes, of course, that we pray habitually in private, so that we are not unprepared when we are to give a “public” prayer in Church.
This principle of allowing God’s Spirit to inspire us, when we pray, is clearly set forth in Scripture. For instance, note what Christ told His disciples regarding how to behave when they would be asked to explain their convictions, perhaps in the context of a court proceeding: “… do not worry about how or what you should speak. For it will be given to you in that hour what you should speak; for it is not you who speaks, but the Spirit of your Father [which] speaks in you” (Matthew 10:19-20, compare Mark 13:11, Luke 12:11-12).
Even though Christ is addressing here especially the time of arrest and the subsequent opportunity to testify for Him and God’s Way of Life, the principle applies nevertheless in other circumstances as well. This is not to say that we should not prepare our messages and reduce our thoughts to writing and that we should not have any notes when delivering a sermonette or a sermon, but it is to say that speakers must not be too “note-bound” when they deliver their message. Rather, they should and must allow God to inspire them, while speaking. We will address this topic in more detail in a subsequent Q&A, dealing with the art of preparing and delivering powerful sermonettes.
However, insofar as opening and closing prayers are concerned, it is our belief that notes should not be used in that regard.
We would also like to explain here why we do not believe that women should give opening or closing prayers in Church services. We stated the following in one of our Q&As, answering the question whether women should preach and give sermons or Bible studies in Church. The following comments apply likewise to the biblical prohibition for women to give prayers in Church.
“The Bible is very clear that such conduct would be in violation of Scripture. We are setting forth below excerpts from pages 13-14 of our booklet, ‘The Keys to Happy Marriages and Families’:
“‘Notice 1 Timothy 2:11-15 where Paul says, “Let a woman learn in silence with all submission. And I do not permit a woman to teach or to have authority over a man, but to be in silence…” Notice, too, the parallel passage in 1 Corinthians 14:34-35, “Let your women keep silent in the churches, for they are not permitted to speak… And if they want to learn something, let them ask their own husbands at home; for it is shameful for women to speak in church.”’
“These passages clearly teach that women are not to give sermons or Bible studies in church. Older women can teach younger women in private, but not from the pulpit (compare Titus 2:1-5). We also note that Aquilla and Priscilla took Apollos aside to explain to him the Way of God more accurately (Acts 18:24-26). Priscilla did not teach Apollos publicly, in front of others…
“‘Rienecker’s Lexikon zur Bibel points out, under “Women,” “The relationship between man and woman, ordained by God, can also be seen in the role of service and function within the church… Paul does not allow the women to teach, that is, to fill the office of teacher in the church (1 Timothy 2:12). It is different when Apollos is introduced more fully, in a personal conversation with Aquilla and Priscilla, to the teachings of God (Acts 18:26).”’
“The message of Scripture is unambiguous: Christian women are not to teach Biblical or spiritual matters in church or in a public forum. It may be difficult for some to accept and apply God’s Word on this issue…”
The biblical prohibition for women to preach or teach or “speak” in Church services–or to give “testimony,” as is so common these days in certain Pentecostal services–applies equally to the prohibition for women to give opening or closing prayers in Church services. This is not to say, of course, that a woman should never pray; nor, that she should not pray at home with her children, or sometimes in private together with her husband; or, that she should not, on occasion, ask for the blessing of a meal at home, in the presence of her husband and their children. We are strictly addressing here prayers by women “in public,” and we emphasize again that women should not give opening or closing prayers in Church services.
In conclusion, the opening and closing prayers are an integral portion of Sabbath services that invite God to be present in spirit and inspire them, and subsequently to thank Him for doing just that. Baptized members of God’s Church, when called upon to give the opening or closing prayer, should not take this opportunity lightly, and they should carefully consider these guidelines that they may deliver a prayer in the correct manner and in a right frame of mind.
Lead Writer: Norbert Link
Beware of Compromise
Even though career politicians are striving on and living for compromise, a true Christian must never compromise any of his religious convictions, as based on the Bible. So how are we to avoid compromise? The short answer is, we must strongly believe and act upon God’s commandments. For the longer answer and a detailed discussion, please listen to this sermon.
Every splinter group or offshoot of the Worldwide Church of God claims to be God’s true church. What do you say of yourselves?
The importance of this question, and its answer, can be found in the Word of God—in writings that very specifically address what has, what is and what will happen to the people of God in this, our generation!
The Worldwide Church of God was the culmination of the calling and life’s work of Herbert W. Armstrong in re-establishing the Truth of God as it was revealed and practiced in the early New Testament Church. Following his death in 1986, an insidious change infiltrated the Worldwide Church of God through the introduction of another “gospel”—one taught by most of the prevailing churches which claim to be Christian but which neither know God nor obey the gospel of Jesus Christ (compare 2 Thessalonians 1:8; Matthew 7:21-23 and Galatians 1:6-9).
The apostle Paul very accurately describes what has now happened to the Church of God:
“But know this, that in the last days perilous times will come: For men will be lovers of themselves, lovers of money, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, unloving, unforgiving, slanderers, without self-control, brutal, despisers of good, traitors, headstrong, haughty, lovers of pleasure rather than lovers of God, having a form of godliness but denying its power. And from such people turn away!” (2 Timothy 3:1-5).
Of this time, Paul also notes that those “having a form of godliness” (verse 5) are “always learning and never able to come to the knowledge of the truth” (verse 7).
We see, then, that a separation exists between those who keep the Truth and those who believe the deceptive lies that lead to disobeying God!
Paul adds:
“For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; and they will turn their ears away from the truth, and be turned aside to fables” (2 Timothy 4:3-4).
Because these things are happening now to many of those who once knew and understood the Truth (which foundational Truth was restored through the Worldwide Church of God), another prophesied event is finding its fulfillment:
“Now, brethren, concerning the coming of our Lord Jesus Christ and our gathering together to Him, we ask you, not to be soon shaken in mind or troubled, either by spirit or by word or by letter, as if from us, as though the day of Christ had come. Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition…” (2 Thessalonians 2:1-3).
Deception is at work right now! It is the struggle of our time, and Jesus spoke of its danger when He answered His disciples’ question about what would signal the end of the age:
“And Jesus answered and said to them: ‘Take heed that no one deceives you. For many will come in My name, saying, “I am the Christ,” and will deceive many’” (Matthew 24:4-5).
This destructive work has flourished within the Church of God, but it is by no means over—even greater deception lies ahead:
“‘All these are the beginning of sorrows. Then they will deliver you up to tribulation and kill you, and you will be hated by all nations for My name’s sake. And then many will be offended, will betray one another, and will hate one another. Then many false prophets will rise up and deceive many. And because lawlessness will abound, the love of many will grow cold’” (Matthew 24:8-12).
In spite of all of this, Jesus also gives us vital keys for making certain that we don’t yield to deceptive falsehoods. He shows that some will hold onto the Truth of God and that the true Gospel will continue to be preached—an absolute proof of those who have continued to faithfully follow and practice the true doctrines of God:
“‘But he who endures to the end shall be saved. And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come’” (Matthew 24:13-14).
Note the way this commission is relayed to Timothy—an obligation that falls to all true ministers of God:
“I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom: Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching… But you be watchful in all things, endure afflictions, do the work of an evangelist, fulfill your ministry” (2 Timothy 4:1-2, 5).
Because the ministry is held accountable for leadership within the Church of God (compare Hebrews 13:17 and James 3:1), Paul also reminds Timothy that he is answerable to God, saying:
“Remind them of these things, charging them before the Lord not to strive about words to no profit, to the ruin of the hearers. Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth. But shun profane and idle babblings, for they will increase to more ungodliness. And their message will spread like cancer. Hymenaeus and Philetus are of this sort, who have strayed concerning the truth, saying that the resurrection is already past; and they overthrow the faith of some” (2 Timothy 2:14-18).
We need to understand that even in that first generation of the Church of God, false teachers were deceiving some brethren—that has continued to happen and will until the return of Jesus Christ.
Paul expressly dealt with a potentially divisive spirit that was arising in the Church of God that was in Corinth:
“Now I plead with you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment. For it has been declared to me concerning you, my brethren, by those of Chloe’s household, that there are contentions among you. Now I say this, that each of you says, ‘I am of Paul,’ or ‘I am of Apollos,’ or ‘I am of Cephas,’ or ‘I am of Christ.’ Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?…for you are still carnal. For where there are envy, strife, and divisions among you, are you not carnal and behaving like mere men? For when one says, ‘I am of Paul,’ and another, ‘I am of Apollos,’ are you not carnal? Who then is Paul, and who is Apollos, but ministers through whom you believed, as the Lord gave to each one? (1 Corinthians 1:10-13; 3:1-5);
Here is Paul’s resolve—his answer to this partitioning of God’s church:
“For no other foundation can anyone lay than that which is laid, which is Jesus Christ” (1 Corinthians 3:11).
Added to this, division was occurring in the keeping of the Passover among those in Corinth (compare 1 Corinthians 11:17-22). The basis for settling these wrong practices was to go to the source and to show the correct manner in which this observance was instituted by Jesus Christ (compare verses 23-26).
There were also some in Corinth who held Paul in disdain, and he addresses this source of contention as well:
“‘For his letters,’ they say, ‘are weighty and powerful, but his bodily presence is weak, and his speech contemptible’” (2 Corinthians 10:10).
Once again, we see that Paul’s response to those who disagreed with his teaching and ministry was to remind the Corinthian church that Jesus Christ held the ultimate authority in these matters:
“For not he who commends himself is approved, but whom the Lord commends” (2 Corinthians 10:18).
By this time the Church of God had existed several years, and the New Testament writings record this history. People had not only grown up in the church, but some had grown old and that generation was giving way to another. The church in Ephesus served as an archetype of the prevailing attitude and actions of the Christians of that first era. Jesus conveyed this in His message to the seven churches in the Book of Revelation. Along with noting the very positive accomplishments of His people in Ephesus, He rebuked and warned them:
“‘Nevertheless I have this against you, that you have left your first love. Remember therefore from where you have fallen; repent and do the first works, or else I will come to you quickly and remove your lampstand from its place—unless you repent’” (Revelation 2:4-5).
Departure from the Truth became a subject that the ministry of that time had to guard against, and to even identify some who were causing dissension. Paul very specifically warned the leadership in Ephesus:
“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 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).
This happened in many quarters within the Church of God, and we have John’s account of just such a person who placed himself ahead of even one of the faithful apostles directly chosen by Jesus Christ:
“I wrote to the church, but Diotrephes, who loves to have the preeminence 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. Beloved, do not imitate what is evil, but what is good. He who does good is of God, but he who does evil has not seen God. Demetrius has a good testimony from all, and from the truth itself. And we also bear witness, and you know that our testimony is true” (3 John 1:9-12).
So we can see that the Church of God was being split apart, and the divisions were occurring because of exactly what Paul warned—that selfish, greedy men were appropriating offices and titles to themselves in order to build their own following! Even as John’s letter describes, the church had both those who walked in the Truth and others who were proving to be worldly-minded—covetous mercenaries!
The apostle Peter urgently warned the brethren to “be even more diligent to make your call and election sure…” (2 Peter 1:10). His appeal was made in light of what was then happening throughout the church. He continues in his letter:
“But there were also false prophets among the people, even as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Lord who bought them, and bring on themselves swift destruction. And many will follow their destructive ways, because of whom the way of truth will be blasphemed. By covetousness they will exploit you with deceptive words; for a long time their judgment has not been idle, and their destruction does not slumber… They have forsaken the right way and gone astray…” (2 Peter 2:1-3, 15).
He adds in verses 18 – 22:
“For when they speak great swelling words of emptiness, they allure through the lusts of the flesh, through lewdness, the ones who have actually escaped from those who live in error. While they promise them liberty, they themselves are slaves of corruption; for by whom a person is overcome, by him also he is brought into bondage. For if, after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled in them and overcome, the latter end is worse for them than the beginning. For it would have been better for them not to have known the way of righteousness, than having known it, to turn from the holy commandment delivered to them. But it has happened to them according to the true proverb: ‘A dog returns to his own vomit,’ and, ‘a sow, having washed, to her wallowing in the mire.’”
Jude also wrote of the apostasy that was overtaking the church in the later part of that first century AD. In just a few decades, deceitful persons had entered the church—overturning and betraying the revealed Truth of God. Jude’s letter addresses these heretical teachings:
“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. For certain men have crept in unnoticed, who long ago were marked out for this condemnation, ungodly men, who turn the grace of our God into lewdness and deny the only Lord God and our Lord Jesus Christ” (verses 3-4).
“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 persons, who cause divisions, not having the Spirit” (verses 16-19).
Beyond the biblical history so far referenced, secular sources confirm that great upheavals occurred as the vibrant, faithful people of God were over-run and displaced by a religious entity that was far different than the Church of God first established by Jesus Christ through His chosen apostles.
Church historian and biblical scholar Jesse Hurlbut comments:
“For fifty years after Paul’s life, a curtain hangs over the Church, through which we vainly strive to look; and when at last it rises, about 129 A.D. with the writings of the earliest Church Fathers, we find a Church in many ways very different from that in the days of Peter and Paul” (Hurlbut, Story of the Christian Church, p. 41).
Historian Edward Gibbon states:
“The scanty and suspicious materials of ecclesiastical history seldom enable us to dispel the dark cloud that hangs over the first age of the Church” (Edward Gibbon, The Decline and Fall of the Roman Empire, Random House, N.Y., ch.15, p. 382).
In subsequent centuries the true followers of Christ were oftentimes persecuted and scattered—forced to live independently or in small groups; and, in some circumstances, killed for their uncompromising obedience to God. Meager records have been left of these people, and only occasionally do we find accounts in the pages of history about the Church of God and of those who kept the same faith as was observed in the first century AD—at least, not until more recent times.
However, an outline of the Church of God’s history is contained in the prophetic messages preserved in the Book of Revelation—especially, chapters two and three.
These accounts summarize the vital elements characterizing each of seven distinct eras that would exist during a period of approximately two thousand years. With words of strong admonition as well as reassurance, Jesus charged His followers to overcome, to endure and to look to the future—that of being counted worthy to have part in the “better resurrection” (Hebrews 11:35; compare John 5:24).
For a more detailed discussion on the seven ERAS of God’s Church, please read our Q&As, “What does the Church teach about Church Eras?” and, “Can You Identify the Seven Church Eras, as described in the book of Revelation?”.
While persecution from outside the church has existed throughout the centuries, issues of false doctrines along with false brethren and false ministers have also continued to challenge those faithful to God—and so they do, today!
Two of the messages, the ones sent to Philadelphia and Laodicea, specifically address the closing generation of the church age.
The church in Philadelphia is encouraged in that its “little strength” is not a limiting factor. Jesus points out that this church has “kept My word” (compare Luke 8:15; 11:28; John 14:15; 15:10; 17:6), and that the brethren “have not denied My name” (compare Matthew 10:33; Mark 8:38). In Revelation 3:9, Jesus reveals that there were others claiming that they were the true believers and standing in opposition to those of Philadelphia, but He calls them “a synagogue of Satan.”
In these last days, the vast majority of true Christians will belong to the final era of the church of God—the church of Laodicea or the “church of the Laodiceans” (Revelation 3:14)—but God promises that remnants of the church of Philadelphia would remain to exist when Christ returns.
A great promise resounds to that small, uncompromising group of God’s servants: “‘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’” (Revelation 3:10).
This tenth verse establishes the incontrovertible time setting in which the remnant of the church of Philadelphia would exist—the period leading up to the “great tribulation” (Matthew 24:21).
We also find this additional reference to these people of God who are granted protection:
“But the woman was given two wings of a great eagle, that she might fly into the wilderness to her place, where she is nourished for a time and times and half a time, from the presence of the serpent” (Revelation 12:14).
However, as mentioned, the Church of God typified as “Philadelphia” is not the only body of believers who are part of God’s church and who exist in this final generation ushering in the return of Jesus Christ! In fact, faint remnants of even earlier eras also still remain (in addition to Philadelphia, it is possible that remnants of Thyatira and Sardis still exist today), but it is the seventh, the final church of Laodicea, that faces very strong warnings and impending correction from Jesus Christ (compare Revelation 3:14-22).
That group finds mention in Revelation 12, as well:
“And the dragon was enraged with the woman, and he went to make war with the rest of her offspring, who keep the commandments of God and have the testimony of Jesus Christ” (verse 17).
Satan’s unleashed wrath will fall upon these Christians for the three and one-half years, while those of Philadelphia are protected!
In His assessment of those in Laodicea, Jesus describes a church that is “lukewarm” (Revelation 3:16)—halfhearted, lacking zeal and obviously content in their own self-absorbed opinions. They, like Job did, think of themselves as righteous, but of their condition, Jesus states they “do not know” how wrong they are! (Revelation 3:17).
As a consequence, this is what Jesus says:
“‘I counsel you to buy from Me gold refined in the fire, that you may be rich; and white garments, that you may be clothed, that the shame of your nakedness may not be revealed; and anoint your eyes with eye salve, that you may see. As many as I love, I rebuke and chasten. Therefore be zealous and repent’” (Revelation 3:18-19).
Laodicea is—emphatically—a part of God’s church; they are people who have been given the Spirit of God! However, the genuineness of their faith will have to be tested and proven (compare 1 Peter 1:7). In order to attain their calling to be among the firstfruits of God, they must become fervent in their works (compare Revelation 19:7-9).
Laodicean Christians have the opportunity to repent now (compare Revelation 3:20-21; Luke 21:34-36). But for those who stubbornly refuse, a time of severe correction will come upon them:
“Then one of the elders answered, saying to me, ‘Who are these arrayed in white robes, and where did they come from?’ And I said to him, ‘Sir, you know.’ So he said to me, ‘These are the ones who come out of the great tribulation, and washed their robes and made them white in the blood of the Lamb’” (Revelation 7:13-14).
To each and every era, Jesus says: “‘He who has an ear, let him hear what the Spirit says to the churches’” (Revelation 2:7, 11, 17, 29; 3:6, 13, 22).
While two distinct groups comprising the Church of God are prevalent leading up to the time of great tribulation for the entire world, we are, nonetheless, told to consider everything Christ told His church—throughout its history.
We—of this time—find ourselves still reeling from the terrible persecution brought upon the Church of God by Satan, which has divided and scattered the people of God.
Regardless, in whatever circumstance we find ourselves, we must never give up or begin to compromise. Rather, we must take up our calling with fervent zeal—knowing that Jesus Christ watches over His Church and being reminded of what Paul told the Ephesians:
“I, therefore, the prisoner of the Lord, beseech you to walk worthy of the calling with which you were called, with all lowliness and gentleness, with longsuffering, bearing with one another in love, endeavoring to keep the unity of the Spirit in the bond of peace. There is one body and one Spirit, just as you were called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all” (Ephesians 4:1-6).
The Church of the Eternal God in the USA; the Church of God, a Christian Fellowship in Canada; the Global Church of God in the UK; and the Kirche des Ewigen Gottes in German-speaking areas all hold to a common statement of beliefs and endeavor to fulfill the instructions given by Paul, as quoted above.
We believe that we are part of the Church of God—the body of Christ—which is a spiritual organism. We do NOT believe that we are the ONLY group comprising the Church of God. At the same time, we would like to encourage you to study our literature in order to determine whether we belong to the remnant of the Philadelphia era, or whether we are part of the church of the Laodiceans. You may want to review our statement of beliefs at: www.eternalgod.org; www.churchofgodacf.ca; www.globalchurchofgod.co.uk; and www.aufpostenstehen.de.
Lead Writer: Dave Harris
Acts 2:44 describes the beginning of the Church of God, and it states that everyone “had all things in common.” How does this apply, today?
As other Scriptures show, this event was unique to that time in the building of the Church of God; however, this example also reveals the type of commitment that may be needed when the necessity arises.
The context of this account happened surrounding the Day of Pentecost and then the immediate period of time subsequent—perhaps several weeks and months.
Let’s first take a look at the account as recorded in Acts 2:42-47:
“And they continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread, and in prayers. Then fear came upon every soul, and many wonders and signs were done through the apostles. Now all who believed were together, and had all things in common, and sold their possessions and goods, and divided them among all, as anyone had need. So continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart…”
The fact that this sharing attitude was sustained for some period of time is borne out in another account, as found in Acts 4:32-35:
“Now the multitude of those who believed were of one heart and one soul; neither did anyone say that any of the things he possessed was his own, but they had all things in common. And with great power the apostles gave witness to the resurrection of the Lord Jesus. And great grace was upon them all. Nor was there anyone among them who lacked; for all who were possessors of lands or houses sold them, and brought the proceeds of the things that were sold, and laid them at the apostles’ feet; and they distributed to each as anyone had need.”
In verses 36-37 of Acts 4, the specific example of the generosity of Joses (Barnabas) is given. Then, in Acts 5:1-11, the deceptive actions of Ananias and Sapphira are recounted. In both examples, these people were free to make the choice to contribute their possessions. Note what Peter stated to Ananias, “‘While it remained, was it not your own? And after it was sold, was it not in your own control?” (Acts 5:4).
Understand that many who were called had assembled in Jerusalem for the Day of Pentecost. While some obviously lived in that area, many did not—that included the apostles and many of those disciples who had followed Jesus (compare Acts 1:15). In fact, it is evident that these early disciples had already made great personal sacrifices: “Then Peter answered and said to Him, ‘See, we have left all and followed You…’” (Matthew 19:27).
The example of such whole-hearted commitment to God is not without precedent: “And Moses spoke to all the congregation of the children of Israel, saying ‘This is the thing which the LORD commanded, saying: “Take from among you an offering to the LORD. Whoever is of a willing heart, let him bring it as an offering to the LORD…”’” (Exodus 35:4-5).
This command from God was for the making of the Tabernacle, and the children of Israel gave abundantly and willingly—to such an extent that Moses had to stop them:
“So Moses gave a commandment, and they caused it to be proclaimed throughout the camp, saying, ‘Let neither man nor woman do any more work for the offering of the sanctuary.’ And the people were restrained from bringing, for the material they had was sufficient for all the work to be done—INDEED TOO MUCH” (Exodus 36:6-7).
When Solomon prepared and dedicated the Temple of God, the offerings were overwhelming, “…because the bronze altar that was before the LORD was too small to receive the burnt offerings, the grain offerings, and the fat of the peace offerings” (1 Kings 8:64).
Likewise, in the accounts of the restorations led by Hezekiah, Josiah and later on by Ezra and Nehemiah, the people willingly gave special offerings.
That special period that followed the founding of the New Testament Church of God drew to a close following the death of Stephen (compare Acts 7). “…At that time a great persecution arose against the church which was at Jerusalem; and they were all scattered throughout the regions of Judea and Samaria, except the apostles” (Acts 8:1).
Christianity was destined to spread, and as this way of life was preached to both Jews and Gentiles, the Church of God was administered accordingly.
When Paul confronted the Corinthians for their wrong behavior regarding observing the Passover service, he makes this statement: “What! Do you not have houses to eat and drink in…?” (1 Corinthians 11:22). In the context, he even addresses those who are poor in contrast to those who were not. However, his focus was the way all should behave when assembling as the Church of God in order to properly keep the Passover.
Paul, in bringing the gospel to the Thessalonians, worked: “…nor did we eat anyone’s bread free of charge, but worked with labor and toil night and day, that we might not be a burden to any of you, not because we do not have authority, but to make ourselves an example of how you should follow us” (2 Thessalonians 3:8-9).
Carefully note the next verses in Paul’s letter: “For even when we were with you, we commanded you this: If anyone will not work, neither shall he eat. For we hear that there are some who walk among you in a disorderly manner, not working at all, but are busybodies. Now those who are such we command and exhort through our Lord Jesus Christ that they work in quietness and eat their own bread” (2 Thessalonians 3:10-12).
In this same context, Paul teaches: “Let him who stole steal no longer, but rather let him labor, working with his hands what is good, that he may have something to give him who has need” (Ephesians 4:28).
Also, Paul instructs: ”…that you also aspire to lead a quiet life, to mind your own business, and to work with your own hands, as we commanded you” (1 Thessalonians 4:11).
We see, then, that following the remarkable establishment of the Church of God, the necessity was for individuals to set the right kind of examples—both within the church and to those outside (compare Galatians 6:10). They were to work and to provide for their own needs:
“But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever” (1 Timothy 5:8).
The strength of the Church of God is that its members live as examples, as ambassadors of Christ. That includes having “willing hearts” for good works and service to others. While the current situation does not necessitate that we have all things in common in the same manner as mentioned in Acts, there indeed will arise a time when the things we have will be left behind. Days are coming in which we, as brethren, will be persecuted and will have to rely on one another— not so unlike that beginning history of God’s Church following Pentecost.
We must never lose sight of the unequaled example of both God the Father and of our Savior, Jesus Christ, when it comes to their willingness to give what they have for us:
“‘Greater love has no one than this, than to lay down one’s life for his friends” (John 15:13).
Lead Writer: Dave Harris
The Rose
In reading some comments by the Apostle Paul in the book of Romans, it appears that Paul might not have understood that most Israelites who are not called to salvation in this day and age will be called in the Second Resurrection and will then be given their opportunity to inherit eternal life. Is this impression of Paul's lack of understanding correct?
It is not. Paul clearly understood and taught that there is a Second Resurrection for all those who were never called to salvation in this life. This will include the multitude of the past and present houses of Israel and Judah, as well as the multitude of non-Israelite nations–the “Gentiles.” Paul knew that today, only very few –the “firstfruits” (compare Romans 8:23)–will be called to salvation and the pre-millennial First Resurrection to eternal life. Paul knew that the Second Resurrection will not be to eternal life, but to a physical temporary existence, but with the potential to qualify for eternal life.
Paul knew, of course, Old Testament passages which clearly describe the Second Resurrection of the entire house of Israel to physical existence. He was aware of Ezekiel 37:1-14, where the resurrection of the entire house of Israel to physical life is prophesied (see verse 11). He knew of Jesus Christ’s sayings in passages such as Matthew 12:41-42; 11:21-24; and 10:14-15, referring to the post-millennial (second) resurrection to (the Great White Throne) judgment of Gentiles and Israelites. Even though the book of Revelation had not been written by the time of Paul, he undoubtedly was familiar with the concept of the Second Resurrection and the Great White Throne Judgment, as described in Revelation 20.
Paul taught in 1 Corinthians 15:20-24 that there would be an “order” of resurrections (see verse 23). He knew that only those in whom God’s Holy Spirit dwelled at the time of their death, would be in the First Resurrection to eternal life (Romans 8:11). He taught that all would die in Adam, and that all would be made alive in Christ (1 Corinthians 15:22). He taught the resurrection of the just and the unjust (Acts 24:15). He himself wrote that God wants all men to be saved (1 Timothy 2:3-4).
At the same time, Paul said in 1 Corinthians 6:14 that true Christians will be raised up when Christ returns. In the Greek, it literally says that God will raise them up “from among the dead,” or, “out of the dead.” Again, in Philippians 3:10-11, the original Greek says in verse 11 that true Christians will be resurrected “out of the dead.” V.E. Vine’s Expository Dictionary of New Testament Words explains that the literal meaning is, “the out-resurrection from among the dead.” Paul taught that at the time of Christ’s return, only a few would be resurrected “out of” or “from among” all the dead; that is, only those who were called by God in this day and age and who had received the Holy Spirit. He knew that one must be preordained or predestined by God to be called today (compare Romans 8:28-30).
When Paul wrote that there would be an order of resurrections, he understood that most people would not be resurrected to immortal life at the time of Christ’s return, but that their resurrection to physical existence would occur 1,000 years later (compare Halley’s Bible Handbook, comments on Revelation 20; and The Nelson Study Bible, comments on Revelation 20).
Why then, did Paul make certain comments in chapters 9-11 in the book of Romans, which might prompt some to think that Paul did not know about the Second Resurrection? Referring to passages in Romans 9:1-5 and Romans 10:1, some might conclude that Paul, being unaware of the Great White Throne Judgment period, felt that it was his utmost responsibility to preach the gospel to save Israel from final condemnation; that he had to preach God’s Word to them so that “all Israel will be saved” there and then, after “the fullness of the Gentiles has come in” (compare Romans 11:26, 25).
However, apart from the fact that God sent Paul ultimately to the Gentiles, not the Israelites (compare Acts 13:46-48; 18:6; 28:28; Galatians 2:7-8), Paul DID understand the concept of the Second Resurrection, as we have seen. But this does not mean that he did not have a desire to see his countrymen being called to salvation during his time, since the First Resurrection is the “better” resurrection (compare Hebrews 11:35).
Those who enter that resurrection have “made it” into the Kingdom of God–they can never die anymore (Luke 20:35-36). However, this is not true for those in the Second Resurrection. They still will have to qualify at that time–they still can fall away–they still can be condemned in judgment (John 5:24). So, Paul felt a deep responsibility–as we all should have the same conviction of responsibility today–that he and the other ministers of God had to preach the gospel with all their might (1 Corinthians 9:16), so that God could call those Israelites and Gentiles whom He had preordained to call in this day and age. Paul said that no one could come to God and call on Him unless he believed in Him, and in order to believe in Him, he had to have heard of Him, and in order to hear of Him, there had to be true ministers of God, preaching and proclaiming the gospel (Romans 10:14-15).
But Paul knew that those Israelites and Gentiles who would not be called in this day and age would be called during the Great White Throne Judgment period–and it will be then that “all Israel will be saved” (Romans 11:26). Paul quoted this passage in connection with Isaiah 59:20, speaking about the salvation of Israel AFTER Christ’s Second Coming–not before then.
This does not mean that every last single Israelite will ultimately inherit eternal life, as some, who have committed or will still commit the unpardonable sin, will have to die the second and eternal death in the lake of fire; but it appears that in the Second Resurrection, the overwhelming majority of Israelites and Gentiles will repent and be given an opportunity to receive the Holy Spirit; they will live a life of overcoming their own human nature (as Christians have to do today); and they will ultimately be changed into spirit beings.
Since they don’t have to overcome Satan at that time, and since Jesus Christ and the saints will have ruled on this earth for 1,000 years and will have transformed this planet into a beautiful and peaceful place, it stands to reason that the reward or extent of rulership responsibilities will be greater for those in the First Resurrection than those in the Second Resurrection. After all, true Christians today have to overcome Satan and this evil rotten society, in addition to their human nature.
This might also indicate why Paul had such great desire to see as many of his countrymen as possible qualify for the First Resurrection, and why he was conscious of the fact that he and the other ministers of God had to do everything possible in their power to fulfill their responsibilities of participation as co-workers in God’s ongoing plan of salvation. Still, however, all who will become born-again spirit members in God’s Kingdom and Family will rule forever and ever (Revelation 22:5).
For more information on the resurrections, please read chapter 22 (“The Resurrections”) of our free booklet, “Is That in The Bible? — The Mysteries of the book of Revelation!”
Lead Writer: Norbert Link