Doctrine

What is your position on the death penalty?

We find in the ninth chapter of the book of Genesis that, following the great flood by which God wiped out all existing mankind, save Noah and his family, God made a covenant with Noah. In that covenant, God emphasized the sanctity of human life.

Genesis 9:5-6 reads: “Surely for your lifeblood I will demand a reckoning… from the hand of man. From the hand of every man’s brother I will require the life of man. Whoever sheds man’s blood By man his blood shall be shed; For in the image of God He made man.”

Later, after God had brought the Israelites out of Egyptian slavery, He instructed the leaders of the nation of Israel that capital punishment was to be carried out for a variety of crimes, including murder, kidnapping, adultery and rape (Exodus 21:12, 16, and Deuteronomy 22:13-27). Moses was also commanded to put to death anyone who cursed their father or mother (Leviticus 20:9).

God’s people in New Testament times acknowledged the authority of civil governments to carry out the death penalty. In Acts 25:11, Paul at his trial before Festus gave recognition to the death penalty when he said: “For if I am an offender, or have committed anything deserving of death, I do not object to dying….”

Paul tells us in Romans 13:1-5: “Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God. Therefore whoever resists the authority resists the ordinance of God, and those who resist will bring judgment on themselves. For rulers are not a terror to good works, but to evil. Do you want to be unafraid of the authority? Do what is good, and you will have praise from the same. For he is God’s minister to you for good. But if you do evil, be afraid; for he does not bear the sword in vain; for he is God’s minister, an avenger to execute wrath on him who practices evil. Therefore you must be subject, not only because of wrath, but also for conscience sake.”

1 Peter 2:13 also emphasizes: “Therefore submit yourselves to every ordinance of man for the Lord’s sake, whether to the king as supreme, or to governors, as to those who are sent by him for the punishment of evildoers and for the praise of those who do good.”

Christ Himself acknowledged that Pilate’s authority to crucify and to release Him was “given” him “from above” (John 19:11)–but He also stressed that Pilate’s actions towards Him were a miscarriage of divine and even human justice. Once again this shows that God has given permission to human rulers to carry out capital punishment, but since God is not ruling this world, there is no guarantee that the execution of those convicted of crimes is fair and just and in accordance with God’s and even man’s laws.

Man is not born with spiritual discernment, and therefore, errors in judgment can, and have been made, and guilt wrongly established. In theory, modern justice is carried out under the premise that the accused is presumed innocent until proven guilty, and in many jurisdictions, the prosecution must show beyond a reasonable doubt that he or she committed the offense. If there is reasonable doubt, the person must be acquitted. In practice, due to news coverage ahead of a trial and because of other factors, the accused is oftentimes presumed guilty and is called upon to prove his innocence.

Capital punishment in the United Kingdom was abandoned in 1998, the last hanging taking place in 1964, prior to capital punishment being abolished for murder in 1969. There were several unsuccessful attempts to reinstate capital punishment for killing police officers. Capital punishment in America is still somewhat active in a number of States, although some have repealed the death penalty. In other countries the execution of criminals by their governments is still much in effect including beheadings, firing squads, stoning and hanging.

Even though God permits civil rulers to execute convicted criminals, this does not mean that the true Church of God should get involved in the political debate of the pros and cons of capital punishment. Regarding the woman caught in the act of adultery–a capital sin under God’s law, and for which Moses had been commanded by God that both the adulterer and the adulteress should be stoned (John 8:5; Leviticus 20:10)–Christ refused to condemn the woman. Although not condoning the sin, He recognized the hypocrisy of those who demanded the death penalty (for instance, they only presented the woman caught in the very act of adultery, but not the man), but He advised the woman “to sin no more,” and the woman’s life was spared (John 8:10-11).

Even in Old Testament times, judicial safeguards were built into God’s law to provide for the rights of the accused in order to prevent injustices, i.e. guilt had to be firmly established; circumstantial evidence was not sufficient, and at least two witnesses were required to establish guilt. False witnesses were themselves subject to death. Difficult cases could be sent, on appeal, for judicial review. Once rightly convicted, however–and since the nation of Israel was at that time a theocracy, God would see to it that no innocent person would be wrongly convicted—the death penalty was mandatory, and it was swift and sure. By contrast, today’s punishment in a number of cases is slow and unsure and often subject to long-winded and sometimes even mandatory appeals. In these cases the administration of justice is seen to be lax, ineffective and devoid of what victims perceive as adequate justice and appropriate sentences.

Eventually, following Christ’s Return, the administration of justice, including capital punishment, will be rendered by God’s saints as Kings, Priests and Judges. It will be meted out fairly and equitably.

In the meantime, God’s Church is to have no part in administering man’s “justice” and the death penalty, and Church members are not to serve as judges or jurors. The following quote is from a position paper by the Global Church of God in a special edition, dated February 1999: “…if the State is not fulfilling its obligations, it is not up to the individual to take to himself the State’s authority which was conferred by God Himself. It is not for the individual to ‘execute wrath on him who practices evil.’ For Christians this is even more so as we are not to be the ruling executives, legislators or judges of the civil government. Paul explained this in 2 Corinthians 3. Though the administration of ‘the letter’ which kills (v6) is from God—and a civil authority that administers it is even ‘God’s minister’ of this particular function (Romans 13:4)—true Christians are to administer only ‘life’ through the administration of the Spirit.”

Lead Writers: Bill Koeneke and Norbert Link

What are the biblical principles regarding hair length and dress for men and women?

In last week’s Q&A, we addressed some general principles regarding the kinds of clothing and style that should be worn. We emphasized the importance of right balance and modesty.

Paul also instructed the Church of God regarding the length of hair that both men and women should wear:

“Judge among yourselves. Is it proper for a woman to pray to God with her head uncovered? Does not even nature itself teach you that if a man has long hair, it is a dishonor to him? But if a woman has long hair, it is a glory to her; for her hair is given to her for a covering. But if anyone seems to be contentious, we have no such custom, nor do the churches of God” (1 Corinthians 11:13-16).

We can derive from these guidelines that men and women should appear differently in hairstyles. God permits differences in length of hair, and we note that varieties occur in hair color and texture among people. Some men will wear very short hair while others will have fuller styles; the same might be true, to an extent, for women. The key to falling within the guidelines instituted by God in His Word is for men to avoid having female-type hairstyles and for women to maintain a proper length to serve as a covering and as an unmistakable woman-like appearance.

We discussed the issue of hairstyle in a previous Q&A. We are quoting the following pertinent portions:

“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…’

“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’ [1 Corinthians 11:15] or, as some translations render this, ‘as a veil’…

“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… A ‘shaved’ head describes a bald head. In contrast, a woman should wear ‘long hair’…

“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 hair is a ‘dishonor’ to a man.”

On this subject, we note and utterly reject the false image that has been promoted as the likeness of Jesus Christ. Not only does this contradict the teaching by Paul against men having long, feminine appearing hair, but it also violates the clear command against making any image representative of God as found in the Ten Commandments!

Some teach that Jesus was a Nazirite and that He was therefore permitted to wear long hair. This teaching is false. We have addressed this issue in great detail in a previous Q&A. The following excerpts should be helpful in this context:

“Jesus was called a Nazarene, because He lived and grew up in the city of Nazareth. He was not a ‘Nazirite.’ The sixth chapter of the book of Numbers describes the law of the ‘Nazirites.’ Those who took the vow of a Nazirite did not cut their hair, but they were also prohibited from drinking any wine or touching a dead body (Numbers 6:4-6). Christ, however, did drink wine (Luke 22:14-18; Matthew 11:19), and He did touch dead bodies (Luke 8:51-55).

“If Christ had been a Nazirite, He would have broken His vow and thereby violated one of God’s laws. But He said that He had kept His Father’s commandments (John 15:10), including all ritual laws still in force and effect at His time, and we read that He never sinned. The Bible defines sin, however, as the transgression of the law (1 John 3:4, Authorized Version). Therefore, Christ could NOT have been a Nazirite.

“Christ was a Jew, and He looked like an ordinary Jewish man, without special beauty in appearance (compare Isaiah 53:2). Judas had to identify Him to others with a kiss. He was able to escape on occasion, by mingling with the crowd and going ‘through the midst of them’ (Luke 4:30; John 8:59). Apart from the Bible, archeology and history also confirm as well that the Jews at the time of Christ did not wear long hair. Christ, therefore, did not either–otherwise, He would have stood out in a crowd, and a special identification through Judas would not have been necessary.”

In reviewing hair length and hair style of men and women, we conclude, based on biblical principles, that one should be able to determine the gender of a person at first sight. To put it bluntly: A man should look like a man, and a woman should look like a woman. The difference should be recognizable based on outward appearance. When the length or style of hair, all by itself, does not allow to make that determination, then the particular hairstyle or hair length would need to be modified.

In addition, we must consider more of what God specifically instructs concerning how we ought to wear our hair, and how we ought to dress.

Our hairstyle should be “normal.” It should be viewed by the overwhelming majority of society as “acceptable,” rather than as outlandish. Somebody who colors his or her hair in such a way that he or she looks like a circus clown places him- or herself within the fringes of society. During the Hippie-culture of the 1960s, young men would wear long hair, but this was never accepted by the majority of our Western society. Parents might have grudgingly “given in” to their “rebellious” sons, but they never liked it. Today, a man with long hair is normally looked upon as “different.” The types of hairstyle propagated today by the MTV generation, with hair sticking out like that of a porcupine, or uncombed, giving a sloppy appearance, or hair which is just too long for a man, are simply not in line with how a Christian man should appear in public. This would also include wearing an uncultivated beard or not shaving for several days (unless it is for the purpose of wearing a well-trimmed acceptable beard).

Regarding dress, in Deuteronomy 22:5, we have this admonition: “’A woman shall not wear anything that pertains to a man, nor shall a man put on a woman’s garment, for all who do so are an abomination to the Lord your God.’”

In recent years, the design of clothing worn by women has come to include the wearing of pants and pantsuits. While some believe that this type of apparel crosses the line and violates God’s instructions, the designs of these types of garments are, for the most part, gender-specific. That is, women’s pantsuits are designed for the female anatomy. However, even in this circumstance, care must be taken to purchase appropriate garments that clearly complement a feminine appearance.

Further questions have arisen concerning whether these kinds of pantsuits should be worn in services conducted by the Church of God. In the spirit of what God states in Deuteronomy 22, verse 5, we find no reason to recommend that pantsuits not be worn—specifically, because they are designed for women and not men. However, it would not be advisable to wear pantsuits in Church services all the time, to the exclusion of wearing appropriate dresses. We might note that in ancient times, the apparel of men and women had similar looks, but they had unique characteristics that identified with the gender of the wearer.

Regarding men, in our Western world, this would include wearing a suit and a tie for Church services (or a nice combination of jacket, tie and pants). In other parts of the world, different attire might be appropriate, but it is always important that it is in line with the desire to honor God and our fellow brethren by how we dress. Attending Church services in jeans and an open shirt is disrespectful to God and simply not acceptable in His eyes.

We are addressing those who are members of the Church of God, and we are specifically offering guidelines to help us all set a right example. However, as in all matters of Christian growth, we must be patient with each other–particularly with those who are new to the faith (compare James 2:1-9).

Finally, we have this instruction from the Word of God:

“Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, longsuffering; bearing with one another, and forgiving one another, if anyone has a complaint against another; even as Christ forgave you, so you also must do. But above all these things put on love, which is the bond of perfection. And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful. Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him” (Colossians 3:12-17).

Lead Writers: Norbert Link and Dave Harris

Why do some Christians eat fish on "Good Friday"?

It is a Catholic custom to abstain from eating meat on “Good Friday” and to eat fish instead. Where did this custom originate?

First, let us examine the precise nature of this custom.

We are quoting from an Internet Website:

“Prior to reforms in the [Catholic] Church in the 1960s, Catholics were expected to refrain from consuming meat on all Fridays throughout the year and in advance of certain holy days. However, in 1966, Pope Paul VI limited the number of days that required fasting and abstinence and allowed local bishops to modify certain details. In the U.S. it is still expected that all Fridays are [days] observed with abstinence, but one may be permitted to replace abstaining from meat with another form of penitence or by performing some spiritual act. During Lent [which lasts for forty days, beginning with “Ash Wednesday” and ending with “Holy Saturday,” preceding “Easter Sunday”], which is the most penitential season of the year, the obligation to abstain from meat may not be substituted.

“It is common practice for Catholics to substitute fish for meat in their Friday meals. In Islam and Judaism, as well as Christianity, fish is not regarded as meat, thus the popular custom of fish fries throughout Lent… As a result of this identification of ‘meat’ based upon its behavioral characteristics, all manner of animals, including shellfish, beavers, and alligators, are classified as ‘fish’ for the purposes of dietary laws… Pope Pius XII granted American Catholics a dispensation from abstinence on the Friday after Thanksgiving to allow them to consume the leftovers from the day before.”

Another Website quotes the Catholic Code of Canon Law 1250, 1251, as follows:

“‘The penitential days and times in the universal Church are every Friday of the whole year and the season of Lent. Abstinence from meat, or from some other food as determined by the Episcopal Conference, is to be observed on all Fridays, unless a solemnity should fall on a Friday. Abstinence and fasting are to be observed on Ash Wednesday and Good Friday’… The application of this precept varies from country to country. For example, American bishops allow individual Catholics to substitute another penance if they could not abstain from meat.”

The Catholic publication, “The New Question Box,” 1988, states on page 367:

“In most places in the United States today, Catholics over 14 years of age must abstain from meat (and soup or gravy made from meat) on Ash Wednesday and all Fridays of Lent. On two days–Ash Wednesday and Good Friday–those over 18 and under 59 should fast. This means only one full meal, and only liquids like milk and fruit juices between meals.”

The idea of fasting during Lent stems from the concept that Christians would have committed sinful practices during Carnival (ending with “Ash Wednesday”) and needed therefore to repent or give penance during the subsequent time until Easter.

The reason for “fasting” on Good Friday is explained by “The New Question Box” in the sense that “Friday commemorated the day of Jesus’ death.”

However, as we explain in our free booklet, “Jesus Christ–a Great Mystery,” Christ was NOT crucified on Friday. Further, spiritual fasting, according to the Bible, is observed quite differently than how it is taught by the Catholic Church. For more information on that important issue, please read our free booklet, “The Meaning of God’s Fall Holy Days,” Chapter 2–The Day of Atonement, beginning with page 17.

The real origins of Catholic “fasting” during Lent, including on Good Friday, and the custom to eat fish instead, especially on Good Friday, are to be found in antiquity.

Alexander Hislop writes in “The Two Babylons,” on pages 104-106:

“The forty days’ abstinence of Lent was directly borrowed from the worshippers of the Babylonian goddess (Astarte or Ishtar)… Such a Lent of forty days was observed in Egypt… Among the Pagans this Lent seems to have been an indispensable preliminary to the great annual festival in commemoration of the death and resurrection of Tammuz, which was celebrated by alternate weeping and rejoicing [compare Ezekiel 8:13-14]… [T]o conciliate the Pagans to nominal Christianity, Rome, pursuing its usual policy, took measures to get the Christian and Pagan festivals amalgamated… Originally, even in Rome, Lent, with the preceding revelries of the Carnival, was entirely unknown.”

Ralph Woodrow writes in “Babylon, Mystery Religion,” copyright 1981, on pages 142 and 143:

“… each Friday, many Catholics abstain from meat–substituting fish in its place–supposedly in remembrance of the Friday crucifixion. Roman Catholics in the United States are no longer required by their church to abstain from meat on Fridays (as formerly)–except during Lent–nevertheless many still follow the custom of fish on Friday.

“Certainly, the Scriptures never associate fish with Friday. On the other hand, the word ‘Friday’ comes from the name of ‘Freya,’ who was regarded as the goddess of peace, joy, and FERTILITY, the symbol of her fertility being the FISH. From very early times the fish was a symbol of fertility among the Chinese, Assyrians, Phoenicians, the Babylonians, and others. The word ‘fish’ comes from ‘dag’ which implies increase or fertility…

“The goddess of sexual fertility among the Romans was called Venus… Friday was regarded as her sacred day because it was believed that the planet Venus ruled the first hour of Friday and this was called dies Veneris. And… the fish was also regarded as being sacred to her…

“The fish was regarded as sacred to Ashtoreth… In ancient Egypt, Isis was sometimes represented with a fish on her head… Considering that Friday was named after the goddess of sexual fertility, Friday being her sacred day, and the fish her symbol, it seems like more than a mere coincidence that Catholics have been taught that Friday is a day of abstinence from meat, a day to eat fish!”

But there is even more historical evidence for the custom of eating fish on Friday–especially on “Good Friday,” when Christ ALLEGEDLY was killed–according to Roman Catholic tradition, that is.

Woodrow explains, on pages 84 and 85, the following about the fishgod DAGON:

“Dagon was actually but a mystery form of the false Babylonian ‘savior.’ The name Dagon comes from ‘dag’ (a word commonly translated ‘fish’ in the Bible) and means fishgod. Though it originated in the paganism of Babylon, Dagon worship became especially popular among the heathenistic Philistines…

“Layard, in Babylon and Nineveh, explains that ‘the head of the fish [depicted as being worn by the fishgod Dagon on Mesopotamian sculptures] formed a mitre…’ A famous painting by Moretto shows St. Ambrose (in the sixteenth century) wearing a mitre shaped like the head of a fish.”

Woodrow also shows in his book pictures of Pope Paul VI, wearing the fish-shaped mitre.

To summarize, the Catholic custom to eat fish on Good Friday is not Scriptural. It is clearly derived from pagan customs and concepts and is also connected with the wrong teaching that Christ was crucified on a Friday–which He was not.

Of course, it would not be wrong to eat fish on any day of the week–including on a Friday–as long as it is not done with the false idea that eating fish on “Good Friday” honors God or Christ in any way. As Paul explained, we could even eat meat sacrificed to idols–as idols are nothing–as long as we don’t do it “with consciousness of the idol” (1 Corinthians 8:7), thereby giving a wrong impression that we agree with the correctness of those pagan customs, or by defiling the conscience of others (compare verses 10, 12; 1 Corinthians 10:28-29).

Lead Writer: Norbert Link

What is meant by the statement in Matthew 16:27 that refers to us being rewarded according to our works? What works are Christians supposed to perform?

Understanding the true application of what Jesus stated is vitally important, and far too many people misapply what is meant.

The exact quote from Matthew 16:27 is as follows: “‘For the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works.’”

This statement is amplified by Paul in 2 Corinthians 5:10: “For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad.”

The implication of Paul’s teaching points to how Christians fulfill their calling as members of the body of Christ—the Church of God (compare Ephesians 1:22-23; Colossians 1:24).

The Bible reveals the kinds of “works” that are acceptable to God, and these are done in the context of His calling us into the truth. Our reward that will be given to us entails our bearing fruit through the power of God’s Holy Spirit. Jesus carefully explained that we are to bear fruit (compare John 15:1-16).

What kind of fruit? A contrast is drawn between “the works of the flesh” and the “fruit of the Spirit” in Galatians 5:19-23. The works of the flesh are actions in rebellion against God’s laws, while the fruit of the Spirit is the outgrowth of obedience to God. Either one or the other of these opposing lifestyles frames our work—the way of this world or the way of God.

Paul challenges Christians to “…be imitators of God as dear children” (Ephesians 5:1). Continuing in chapter 5, he enumerates a different way of living, and he calls those who practice these vile actions “…sons of disobedience” (verse 6). In the next verse he warns us: “Therefore do not be partakers with them.” We find a similar warning to God’s people in Revelation 18:4: “And I heard another voice from heaven saying, ‘Come out of her, my people, lest you share in her sins, and lest you receive of her plagues.’”

The kinds of works that are acceptable to God are the same kinds of works that Jesus Christ accomplished (compare Matthew 17:5). What were Jesus’ works?

The answer is found in what Jesus testified about Himself: “‘…for the works which the Father has given Me to finish—the very works that I do—bear witness of me, that the Father has sent Me’” (John 5:36). Jesus also said: “‘…My food is to do the will of Him who sent Me, and to finish His work’” (John 4:34). In the prayer of Jesus Christ to His Father that is recorded for us in John 17, Jesus says, “‘…I have finished the work which You have given Me to do’” (verse 4). He continues in His prayer and mentions in both verses 14 and 16: “‘They [His disciples] are not of the world, just as I am not of the world.’”

Yet, while being separate from the world in its ungodly practices, Jesus was sent into the world so “that the world through Him might be saved” (John 3:17)! Note what Jesus taught: “‘The spirit of the LORD is upon Me, Because He has anointed Me To preach the gospel to the poor; He has sent Me to heal the brokenhearted, To proclaim liberty to the captives And recovery of sight to the blind, To set at liberty those who are oppressed; To proclaim the acceptable year of the LORD’” (Luke 4:18-19).

Jesus spoke of these kinds of works when He gave an answer to John’s disciples about Who He was: “Jesus answered and said to them, ‘Go and tell John the things you have seen and heard: that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the gospel preached to them'” (Luke 7:22).

In considering what kind of works we are to be doing, we see in the example of Jesus Christ that He focused on what would ultimately be of the most help—He preached the good news of the Kingdom of God (compare Mark 1:15). Jesus Christ has also left this instruction for us: “‘Let your light so shine before men, that they may see your good works and glorify your Father in heaven’” (Matthew 5:16).

Our “good works” are focused on preaching the gospel, but we have further responsibilities. Like Jesus, we are to reach out to others in our sphere of contact. Paul states: “Therefore, as we have opportunity, let us do good to all, especially to those who are of the household of faith” (Galatians 6:10); and: “But do not forget to do good and to share, for with such sacrifices God is well pleased” (Hebrews 13:16).

Jesus taught that we should consider those in need: “‘When you give a dinner or a supper, do not ask your friends, your brothers, your relatives, nor rich neighbors, lest they also invite you back, and you be repaid. But when you give a feast, invite the poor, the maimed, the lame, the blind. And you will be blessed, because they cannot repay you; for you shall be repaid at the resurrection of the just’” (Luke 14:12-14).

The application for us is the same as it was for Jesus. His actions were focused on the work given to Him to preach the gospel. In the course of His ministry He was able to help, to heal, to even feed and to give hope! However, Jesus understood that His role was to point people to God’s Kingdom: “Jesus answered them and said, ‘Most assuredly, I say to you, you seek Me, not because you saw the signs, but because you ate of the loaves and were filled. Do not labor for the food which perishes, but for the food which endures to everlasting life, which the Son of Man will give you, because God the Father has set His seal on Him’” (John 6:26-27).

Some have mistakenly adopted an attitude that does not follow the true example of Jesus Christ when it comes to their purported “Christianity”: “‘Not everyone who says to Me, “Lord, Lord,” shall enter the kingdom of heaven, but he who does the will of My Father in heaven. Many will say to Me in that day, “Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?” And then I will declare to them, “I never knew you; depart from Me, you who practice lawlessness!”’” (Matthew 7:21-23).

The principle of God’s Word is that we do good whenever we can—that serving others in love is true godliness (compare 1 Corinthians 13:3). Carefully note the following concept as we prepare for the rewards God offers to those who love Him: “Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap” (Galatians 6:7).

The kinds of works we should be sowing include the following: “‘But love your enemies, do good, and lend, hoping for nothing in return; and your reward will be great, and you will be sons of the Most High. For he is kind to the unthankful and evil. Therefore be merciful, just as your Father also is merciful’” (Luke 6:35-36).

And, Paul, speaking of the righteous judgment of God, states: “[W]ho ‘will render to each one according to his deeds’; eternal life to those who by patient continuance in doing good seek for glory, honor, and immortality, but to those who are self-seeking and do not obey the truth, but obey unrighteousness—indignation and wrath, tribulation and anguish, on every soul of man who does evil…” (Romans 2:6-9).

Lead Writer: Dave Harris

Are there ministerial ranks in the Church of God?

The short answer is, “Yes.” Before discussing this biblical fact in more detail, let us just emphasize that there is hierarchy in God’s Church. This is more fully explained in our Q&A on “hierarchical government.” God has decreed that His Church be led or “governed” by His true and faithful ministry, as discussed in our Q&A on “ministerial authority.”

With that background, let us answer the question regarding ranks within the ministry.

Especially two Scriptures, i.e. Ephesians 4:11 and 1 Corinthians 12:28, show that God has ordained ministerial “ranks” within His Church. These passages read as follows:

“And He Himself [Jesus Christ] gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints…for the edifying of the body of Christ till we all come to the unity of the faith…” (Ephesians 4:11-13).

“And God has appointed these in the church: first apostles, second prophets, third teachers, after that miracles, then gifts of healings, helps, administrations, varieties of tongues. Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles? Do all have gifts of healings? Do all speak with tongues? Do all interpret?” (1 Corinthians 12:28-30).

Especially those commentaries that advocate democratic government by all Church members feel that these Scriptures describe only ministerial functions, independent of ranks. The truth is that these passages address BOTH. Function and rank are not mutually exclusive. We read that Paul referred to himself as an apostle and a preacher and a teacher (1 Timothy 2:7). He is also described as a prophet and a teacher in Acts 13:1. He even clarified that there were “ranks” and different functions within the office of “apostle,” calling some of the apostles “chiefest apostles” (Authorized Version) or “most eminent apostles” (2 Corinthians 11:5; 12:11). These would have included Peter and James, the half-brother of Jesus (compare Galatians 1:18-19). We read that the gospel to the uncircumcision [non-Israelite nations] was entrusted to Paul, while the gospel of the circumcision [Israelite nations] was entrusted to Peter (Galatians 2:7-8).

Note how some commentaries explain the passages in Ephesians and 1 Corinthians:

John Gill’s Exposition of the Entire Bible states:

“[Ephesians] 4:11 – And he gave some apostles…. That is, he gave them gifts by which they were qualified to be apostles… this was the first and chief office in the church… evangelists… were below the apostles, and yet above pastors and teachers… from the whole it may be observed, that as there have been various officers and offices in the Gospel dispensation, various gifts have been bestowed; and these are the gifts of Christ, which he has received for men, and gives unto them; and hence it appears that the work of the ministry is not an human invention, but the appointment of Christ, for which he fits and qualifies, and therefore to be regarded; and that they only are the ministers of Christ, whom he makes ministers of the New Testament, and not whom men or themselves make and appoint…

“[1 Corinthians] 12:29 – Are all apostles?…. No; some are prophets, as distinct from apostles; and some are teachers, as distinct from them both, and some are neither: are all prophets? no; some are apostles, above them, and some are teachers, inferior to them… are all teachers? no; the far greater part of the members of churches are hearers, or persons that are taught in the word; are neither in the office of teaching, nor have they the qualifications for it.”

Matthew Henry’s Commentary on the Whole Bible points out:

“[Ephesians] 4:2-16 – … And ministers have their various gifts, which are all given them by the Lord Jesus. The officers which Christ gave to his church were of two sorts – extraordinary ones advanced to a higher office in the church: such were apostles, prophets, and evangelists. The apostles were chief… And then there are ordinary ministers, employed in a lower and narrower sphere; as pastors and teachers… We see here that it is Christ’s prerogative to appoint what officers and offices he pleases in his church.”

Albert Barnes’ Notes on the Bible (to 1 Corinthians 11:28) explains:

“First, apostles – In the first rank or order; or as superior in honor and in office. He has given them the highest authority in the church; he has more signally endowed them and qualified them than he has others. Secondarily, prophets – As second in regard to endowments and importance… Thirdly, teachers – As occupying the third station in point of importance and valuable endowments… It is not possible, perhaps, to determine the precise meaning of the word [“helps”], or the nature of the office which they discharged; but the word means, in general, those who in any way aided or rendered assistance in the church, and may refer to the temporal affairs of the church, to the care of the poor…

“Governments… It is not easy to determine what particular office or function is here intended… There is no reason to think that the terms here used referred to permanent and established ranks and orders in the ministry and in the church; or in permanent offices which were to continue to all times as an essential part of its organization… The simple idea, however, is that of ruling, or exercising government… All that is clear is, that there were those who administered government in the church… There can be little doubt that the… governments… refer to offices of rule and authority in the church. Two things, therefore, are plain from this text: 1. That in the primitive church there were rulers distinct from the people or church members, to whom these were bound to yield obedience. 2. That these rulers were appointed of God…”

That ranks and functions are described in these passages is supported by other Scriptures, showing that Peter and Paul gave “orders” to other ministers (compare 1 Peter 5:1-4; 2 Timothy 4:1-5). This does not mean that all of these ranks and functions must be present within the Church of God at all times, but some most certainly will be. For instance, in this present day and age, we do not find that the ranks and functions of “apostle” and “prophet” are occupied (notwithstanding the fact that some incorrectly claim that they are apostles or prophets). This is not to say that in the future, prior to Christ’s return, some won’t be appointed by God to hold these offices. It is very likely that the “two witnesses,” for example, will hold the rank, office and function of apostle and prophet (compare Revelation 11:3-6).

The Church of God, under its late human leader, Herbert W. Armstrong, taught that there are ministerial ranks and functions. We believe that Herbert Armstrong had the spiritual rank, office and function of an apostle, but we don’t believe, as mentioned, that God gave that same rank and office to anyone after Mr. Armstrong’s death. We would like to quote from a member letter which Mr. Armstrong wrote on May 2, 1974, explaining the Church’s understanding regarding ministerial ranks and functions:

“… notice Titus 1:4-5 and 2:15 — Paul wrote to Titus (UNDER PAUL), ‘To Titus, mine own son after the common faith … from God the Father (first in rank) and the Lord Jesus Christ (second in rank) our Savior. For this cause left I (next in rank — to Gentiles — under Christ) thee (under Paul’s authority in the Work) in Crete, that thou shouldst set in order the things that are wanting, and ordain elders (under Titus who is under Paul, who is under Christ) in every city as I had appointed thee.’ …

“Now notice I Corinthians 12: In this chapter God is showing that in THE WORK of the Church — proclaiming the Gospel to the world, and feeding the flock, there are different ADMINISTRATIONS, different OPERATIONS, in the Church, and for these, God has given various spiritual GIFTS, or empowerments, by His Holy Spirit. ADMINISTRATORS refer to performance of executive duties, MANAGERIAL responsibilities, rather than policy-making… The exact pattern or STRUCTURE may vary according to conditions, need etc., but the PRINCIPLE of the organization MUST BE THAT OF GOD’S GOVERNMENT, from the TOP, God, then Christ, on down, as CHRIST has directed and chosen. OPERATIONS, refers to functioning — a doing or performing of what involves practical application of principle or process…

“The very fact that God has endowed different members in His Church with additional spiritual gifts, added to their own natural talents and abilities, in itself shows emphatically that there is definite ORGANIZATION in His Church, and that the ORGANIZATION must flow from a chain of authority, according to the PRINCIPLE which GOD… has set — that is, AUTHORITY FROM THE TOP DOWN… Because of these various administrations, and operations, God shows in this chapter that He has bestowed VARIOUS spiritual gifts added to the natural talents and abilities of various ones to perform the many DIFFERENT functions required for the ORGANIZED Work of God…

“‘And GOD hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues (languages)’ (I Cor. 12:28). That is the rank in which GOD set them… GOD SAYS, first, secondly, thirdly…

“The parallel instruction on the RANK of authority in the Church is in Ephesians 4, beginning with verse 11: ‘And he (Christ) gave some, …’ The RSV translates it more clearly: ‘And His gifts were that some should be apostles,’ etc. Continue, ‘some prophets, and some evangelists, and some, pastors and teachers; for the perfecting of the saints, for THE WORK of the ministry (proclaiming the Gospel of the Kingdom to all the world), for the edifying of the body of Christ …’ God’s Church today is organized on THAT DIVINE PATTERN…”

In conclusion, we believe that God wants His Church to be organized in the way as described above. We believe in hierarchical government and in organization, including ministerial ranks, offices and functions within the body of Christ, so that “we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting, but, speaking the TRUTH IN LOVE, may grow up in all things into Him who is the head–Christ–from whom the whole body, joined and knit together by what every joint supplies, according to the effective working by which every part does its share, causes growth of the body for the edifying of itself in love” (Ephesians 4:14-16).

Lead Writer: Norbert Link

Would you please explain Hebrews 10:25. Why does Paul warn against "forsaking the assembling of ourselves together"?

Hebrews 10:24-26 reads, in context:

“And let us consider one another in order to stir up love and good works, not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching. For if we sin willfully, after we have received the knowledge of the truth, there no longer remains a sacrifice for sins.”

We can clearly see from this passage that Paul warns us not to forsake the “assembling of ourselves together,” as the consequence of doing so could lead to our committing the unpardonable sin.

What is meant by, “assembling of ourselves together”?

Note the following renderings, which make the intended meaning clearer:

The Berkely Version of the New Testament says: “… not neglecting our own church meeting.”

J.B. Phillips writes in The New Testament in Modern English: “And let us not hold aloof from our church meetings.”

The Living Bible states: “Let us not neglect our church meetings…”

The Jewish New Testament, by David H. Stern, renders it in this way: “… not neglecting our own congregational meetings, as some have made a practice of doing so, but, rather, encouraging each other…”

These renditions state correctly that we are not to forsake assembling for CHURCH SERVICES. The following commentaries support this understanding:

The Nelson Study Bible writes:

“Evidently some believers had stopped attending the worship services of the church… [Paul] uses a compound form of the word ‘synagogue,’ which specifically means the local, physical gathering of believers (see Ps. 40:9, 10; 42:4)… The local assembly is where the gospel message is preached, but also where the word of God is applied to the circumstances of our lives… Knowing that Christ’s return is imminent, the believers [are] to encourage each other even more to remain faithful to Him.”

The Ryrie Study Bible writes that the term “assembling” describes “the gathering of Christians for worship and edification,” and that “the Day” describes “the day… of Christ’s coming (also v. 37; 1 Cor. 3:13; Phil. 1:10).”

Some have stated that Paul had public gatherings in mind, when speaking about “assembling together,” rather than private Church worship services. However, this does not seem correct. In any case, as Adam Clarke’s Commentary on the Bible explains, the difference is of little consequence. Clarke points out:

“Whether this means public or private worship is hard to say; but as the word is but once more used in the New Testament [compare 2 Thessalonians 2:1], and there means the gathering together of the redeemed of the Lord at the day of judgment, it is as likely that it means here private religious meetings, for the purpose of mutual exhortation: and this sense appears the more natural here, because it is evident that the Church was now in a state of persecution, and therefore their meetings were most probably held in private.”

Clarke continues to warn against deserting regular Church attendance, for whatever reason:

“For fear of persecution, it seems as if some had deserted these meetings… They had given up these strengthening and instructive means, and the others were in danger of following their example… Those who relinquish Christian communion are in a backsliding state; those who backslide are in danger of apostasy…”

John Gill’s Exposition of the Entire Bible explains that “assembling” describes “their act of meeting together in some one place to attend his [God’s] worship, word, and ordinances. Now to ‘forsake’ such assembling, signifies a great infrequency in attending with the saints, a rambling from place to place, and takes in an entire apostasy. It is the duty of saints to assemble together… on the account of the saints themselves, that they may be delighted, refreshed, comforted, instructed, edified, and perfected… And an assembling together ought not to be forsaken; for it is a forsaking God, and their own mercies, and such are like to be forsaken of God; nor is it known what is lost hereby; and it is the first outward visible step to apostasy, and often issues in it… in our day, this evil practice [of forsaking the assembly of the saints] arises sometimes from a vain conceit of being in no need of ordinances…”

Gill states correctly that forsaking the assembly means forsaking God [as we don’t obey His command to assemble for Church services]. Gill also mentions one important “human justification” for forsaking Church services–the wrong idea that we don’t need the Church; that we can stay at home on our own, doing our own Bible studies and gaining thereby the same kind of knowledge which we might have received by attending Church services. This wrong concept is dangerous. It also ignores the fact that we are not only to assemble to be instructed, but also to fellowship with and encourage and help other members.

The Jamieson, Fausset and Brown Commentary explains:

“The Greek, ‘episunagoge,’ [for “assembling”] is only found here and [ in 2 Thessalonians 2:1] (the gathering together of the elect to Christ at His coming)… The assembling or gathering of ourselves for Christian communion… is an earnest of our being gathered together to Him at His appearing. Union is strength; continual assemblings together beget and foster love, and give good opportunities for ‘provoking to good works,’ by ‘exhorting one another’… To neglect such assemblings together might end in apostasy at last…”

Jamieson points out correctly that assembling with other members at Church services demonstrates our love to God and to our neighbor–to God, as we DO what He instructs us to do, and to our neighbor, as we show him or her that we care enough for them to assemble and fellowship with them.

The New Bible Commentary:Revised supports this concept:

“There should also be among Christians mutual ‘provocation’… to active good works by deliberately taking notice of each other’s needs… they should not, therefore, copy the custom of some and cease attendance at Christian meetings, but rather use such opportunities for mutual encouragement, and the more so in the light of the approaching consummation and judgment of the Day that is coming.”

In other words, one reason for assembling at Church services is to encourage one another, and to look after the needs of other brethren. Staying at home does not fulfill any of these requirements.

The Life Application Bible gives the following and most helpful analysis:

“We have significant privileges associated with our new life in Christ: (1) we have personal access to God through Christ and can draw near to him without an elaborate system…; (2) we may grow in faith, overcome doubts and questions, and deepen our relationship with God… ; (3) we may enjoy encouragement from one another…; (4) we may worship together (10:25)… To neglect Christian meetings is to give up the encouragement and help of other Christians. We gather together to share our faith and to strengthen one another in the Lord. As we get closer to the ‘Day’ when Christ will return, we will face many spiritual struggles, and even times of persecution. Anti-Christian forces will grow in strength. Difficulties should never be excuses for missing church services. Rather, as difficulties arise, we should make an even greater effort to be faithful in attendance.”

There may always be “legitimate” reasons to the human mind for not attending worship services regularly and in person–reasons such as inconvenience, just not feeling like it, feeling too tired, staying with visiting relatives or friends, persecution, high costs of transportation or distance, as well as the idea that we don’t really “need” to attend. Rather, as the reasoning may go, we might as well stay home today and listen to sermon tapes or live services which are broadcast over the Internet.

However, based on the PURPOSE of PERSONAL CHURCH ATTENDANCE with other members, the means of broadcasting services of the Church of the Eternal God (CEG) over the Internet was developed for those brethren who are scattered, or who might be sick, and who therefore cannot attend regular CEG Church services. It was never meant to be a replacement for personal attendance. Listening to live Internet Church services or listening to sermon tapes does NOT constitute an equally valuable alternative to personal CEG Church attendance. Those who can physically attend CEG Church services are commanded by God to do so, for their own good and for the benefit of other Church members. Listening to Internet services and participating in the chatlines before and after services may only be the second-best option; personal attendance is always the preferable course of action.

The practice of meeting together for religious services that was observed by the New Testament Church of God and that has been faithfully continued to this time is based on God’s command regarding the weekly and annual Sabbath Days. Note how the weekly Sabbath is addressed in Leviticus 23:3: “‘Six days shall work be done, but the seventh day is a Sabbath of solemn rest, a HOLY CONVOCATION…'”

Focusing on the annual Holy Days, which are also called “Sabbaths” (compare for example Leviticus 23:32, 39), notice the instructions regarding “holy convocations” in Leviticus 23:7-8, 21, 24, 27, 35, 36-37, pertaining to the annual Holy Days of the Feast of Unleavened Bread, Pentecost, Trumpets, Atonement, Tabernacles and the Last Great Day.

Concerning the concept of a “holy convocation,” God very carefully commanded His people to assemble for worship services according to His instructions and in the place He chooses (compare Deuteronomy 12:5, 11, 14, 18, 21; 16:6, 11, 15-16). Upon the founding of the Church, Jesus Christ established the ministry and holds them strictly responsible to continue guiding His people in obedience to God’s commands–including, “…the assembling of ourselves together” (compare Ephesians 4:11-16).

Acts 2 reports that Christ’s disciples were all assembled in one room on the Day of Pentecost, and that is when they received the Holy Spirit. Would God have given the Holy Spirit to those, using modern terms, who had decided to stay home and listen over the Internet, while they could have assembled in person with the other disciples?

Paul’s warning to us today rings loud and clear: We are NOT to forsake REGULAR PERSONAL Church attendance, if we can reasonably do so. Our attitude towards this command tells God quite a lot about our whole make-up as Christians. How dedicated and zealous are we? How diligent are we to OBEY His command? How much LOVE do we have for God and our brethren? Remember, what we have done for the least of our brethren, that we have done for God. If we decide that it is not important enough for us to personally attend Church services, for whatever reason, then we are walking on dangerous ground. Paul tells us that if we are not careful, such an indifferent neglectful attitude might very well lead to the point that we commit apostasy–the unpardonable sin.

Lead Writer: Norbert Link

Since God has already qualified His people to be in His kingdom, isn't their salvation a fait accompli?

It most certainly is not, even though some within orthodox Christianity teach this false idea. The biblical teaching, however, is altogether different.

It is true that God WANTS those to be in His Kingdom whom He calls to salvation. And as we explain in our booklet, “Are You Predestined to Be Saved?”, God is confident that His disciples WILL “make it” into His kingdom (compare Philippians 1:6). He knows that all those whom He has called now CAN make it. We even read that God has already “glorified” them (Romans 8:30), even though their glorification is still in the future. God is so confident that they will be glorified that He speaks of that future event as something which has already occurred (compare Romans 4:17).

Paul tells us in Colossians 1:12 that “the Father… has qualified us to be partakers of the inheritance of the saints in the light.” The Authorized Version states that He has “made us meet,” which actually means, that He has made us “fit” or “sufficient” or “able” or “worthy.” Paul says in 2 Corinthians 3:5-6 that God made him and others “sufficient as ministers of the new covenant.”

When God calls us in this day and age, He ENABLES us and therefore KNOWS that we CAN finish our race successfully. Our ability, sufficiency or qualification come from God: We cannot come to Christ unless the Father draws us to Him (John 6:44, 65); we cannot repent unless the Father grants us the gift of repentance (Romans 2:4); we cannot really and truly believe unless the Father grants us the gift of faith (1 Corinthians 12:9; Hebrews 12:2); we cannot live a righteous life unless the Father grants us the gift of righteousness (Romans 5:17).

All of this does not mean, however, that we cannot lose out. The Bible contains many warnings against taking our calling lightly. It is our responsibility to accept God’s gifts and use them. For instance, we are being admonished that we are to hunger and thirst for God’s righteousness, and that we are to seek it as a first priority (Matthew 5:6; 6:33). And so, even though the Father has qualified us to inherit salvation, we must continue in that process of qualification. We must make sure that we DON’T DISQUALIFY ourselves.

Although Paul was a “qualified” minister, he knew that it was possible that he might become disqualified, and so he made every effort to prevent this from happening. We read in 1 Corinthians 9:27: “But I discipline my body and bring it into subjection, lest, when I have preached to others, I myself should become DISQUALIFIED.” The Authorized Version renders this as “castaway.” The phrase means, “not approved,” “not standing the test,” “rejected” or “reprobate.”

Paul encourages and warns the Church in 2 Corinthians 13:5-6: “Examine yourselves as to whether you are in the faith. Test yourselves. Do you not know yourselves, that Jesus Christ is in you?–unless indeed you are DISQUALIFIED. But I trust that you will know that we are not disqualified.”

Additional Scriptures using the identical Greek word can be found in 2 Timothy 3:8 (“disapproved”) and Titus 1:16 (“disqualified”).

That it IS possible for “qualified” members of the Church to become “disqualified” can also be seen in Paul’s strong warning in Hebrews 6, where the concept of the unpardonable sin is discussed. In verses 4 and 5, Paul talks about those who “were once enlightened, and have tasted the heavenly gift and have BECOME PARTAKERS OF THE HOLY SPIRIT and have tasted the good word of God and the powers of the age to come.” In other words, he is speaking of those who HAD received the Holy Spirit–who WERE converted. Paul is clearly NOT talking here about people who had never been enlightened. Just the opposite is true. He was speaking about those whom God had “qualified” to be partakers of the inheritance of the saints in the light (compare again Colossians 1:12), and who had been “delivered” from the “power of darkness and conveyed… into (i.e., placed under the power of) the kingdom of the Son of His love” (Colossians 1:13; compare Acts 26:18).

In regard to these converted Church members, Paul says that it is “impossible” (Hebrews 6:4) to “renew them AGAIN to repentance,” “if they fall away… since they crucify AGAIN for themselves the Son of God” (Hebrews 6:6). He goes on to explain that they–like the earth which bears thorns and briers–are “rejected” or “disqualified” and “near to being cursed, whose end is to be burned” (verse 8)–referring to their destruction in the lake of fire.

The concept that those who are called to salvation could not lose salvation is also wrong for the additional reason that they don’t have yet complete and total salvation. Salvation, as well as our qualification, is a PROCESS. We read that God’s people WERE saved (Romans 8:24); that they are BEING saved (Acts 2:47); and that they WILL be saved (Romans 5:9-10). Salvation is something which they are to INHERIT (Hebrews 1:14), and they will inherit it, IF they endure TO THE END (Matthew 10:22; 24:13). It is only promised to those who “overcome,” that they will INHERIT ALL THINGS (Revelation 21:7)–including the gift of salvation. That is why we are encouraged to “WORK OUT [our] own salvation with FEAR and TREMBLING” (Philippians 2:12), always recognizing the fact that it is GOD who works in us both to WILL and to DO for His good pleasure (verse 13). Even though we are appointed to obtain salvation (1 Thessalonians 5:9), we are admonished not to “drift away” and “neglect so great a salvation” (Hebrews 2:3); for if we do, we will not escape the judgment of God for our transgression and disobedience (verses 2-3). In 1 Corinthians 15:2, Paul says to the Church members in Corinth that they “ARE saved, IF [they] hold fast that word which [Paul] preached” to them.

It is true that God has qualified us to be partakers of the inheritance (compare again Colossians 1:12). But this does not mean that we already possess the inheritance. Today we are HEIRS of the promises (compare Romans 8:17; Galatians 3:29; 4:7; 1 Peter 3:7; Titus 3:7). We are not yet inheritors–but we will inherit the promises if we remain faithful. God says that He “has chosen [or we might say, “qualified”] the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him” (James 2:5). We are told that we love God when we keep His commandments (1 John 5:3). THEREFORE, if we don’t love God–if we refuse to keep His commandments–we don’t have God’s promise of the kingdom and are disqualified from being heirs of the kingdom and of salvation (Note the connection between inheriting salvation, eternal life and the kingdom of God, in Matthew 19:16, 23-25).

Let us also realize what our FUTURE inheritance will consist of–always recognizing that we don’t have it yet. We are to INHERIT eternal life (Matthew 19:29)–an “eternal inheritance” (Hebrews 9:15)–the kingdom of God (Matthew 25:34; note that the unrighteous will not inherit the kingdom of God, 1 Corinthians 15:50; Ephesians 5:5-7). We are to INHERIT the promises through faith and patience (Hebrews 6:12), always remembering that it is GOD who is ABLE to build us up and give us an inheritance among all those who are sanctified (Acts 20:32). When we receive the Holy Spirit after repentance and belief in Christ’s sacrifice, baptism and the laying on of hands by one of God’s true ministers, then we receive a “guarantee of our INHERITANCE until the redemption of the purchased possession” (Ephesians 1:13-14). As long as God’s Holy Spirit continues to dwell in us, we WILL inherit the promises–including the promise of salvation.

Note 1 Peter 1:3-5:

“Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead, to an incorruptible and undefiled INHERITANCE and that does not fade away, RESERVED in heaven for you, who are kept by the power of God through faith FOR SALVATION ready to be revealed in the last time.”

Some commentaries, including the Ryrie Study Bible, have said that our salvation is guaranteed, even though we might lose our reward, referring to a passage in 1 Corinthians 3:8-15. However, that passage does not justify such a conclusion. It refers to God’s ministers who are to preach the gospel and feed the flock. The endurance of the flock–the “work” of the minister–will be tested by fire (verse 12-13). If that work endures, the minister will receive a reward for that particular work (verse 14). But if that work is burned, he himself might suffer loss (it is never a pleasant experience for a minister to see the flock under his care drifting away), but he still will be saved, “through fire,” if he was genuine in his efforts (verse 15). However, this passage does not address someone who falls away from the truth. Such a person will neither inherit salvation nor will he receive a reward.

We should also ask, how COULD it be that someone who was unwilling to obey God and who developed an attitude of hatred toward God COULD inherit salvation WITHOUT a reward? What would he DO for all eternity–how would he live? The truth is, both our salvation and our reward for living a righteous life pleasing to God ARE interconnected. Even though God GRANTS us the gift of salvation by His grace, independent from what we might have done prior to our calling (Titus 2:11; 3:5), He expects of us to live worthy of our calling by diligently seeking Him and His Will (Hebrews 11:6). We will be rewarded in accordance with our works (Revelation 22:12), but our reward might be greater or smaller, depending on how we live our lives (Matthew 10:42; Luke 6:35; 2 John 8).

To summarize, those who live unworthy of God’s gift of salvation will NOT inherit salvation, nor will they receive a reward. After all, we don’t have total salvation yet, but we are waiting for it. Paul says in Romans 13:11 that “now our salvation is NEARER than when we first believed.” He also tells us in Colossians 3:23-25: “And whatever you do, do it heartily, as to the Lord and not to men, knowing that from the Lord you will receive THE REWARD OF THE INHERITANCE, for you serve the Lord Christ. But he who does wrong will be repaid for what he has done, and there is no partiality.”

God has qualified us to inherit the promises, but we must continue in that qualification process to ensure that we don’t become disqualified and that we don’t judge ourselves unworthy of everlasting life (Acts 13:46)

Lead Writer: Norbert Link

Can you explain what is meant by the word "glorification"? In what way will we be glorified–and in what way was Jesus glorified?

We read in Romans 8:29-30 that God will glorify those whom He has called in this day and age. It is explained in verse 29 that He predestined those whom He foreknew “to be conformed to the image of His Son.” Even though the Scripture says, in verse 30, that He already “glorified” them, this is still a future event, but it is absolutely certain to occur.

John Gill’s Exposition of the Entire Bible explains that “they are already glorified in Christ, their head and representative… It is an observation of a Jewish writer… that a thing ‘which is decreed to be’, is spoken of in the past tense: ‘this is the Scripture style concerning things decreed, and such is the glorification of all God’s elect.'”

As Christ was glorified, so His true disciples will be glorified. We read about Christ’s glorious appearance in Revelation 1:14-16: “His head and hair were white like wool, as white as snow, and His eyes like a flame of fire… and His countenance was like the sun shining in its strength.” His glorified state is also described in Revelation 2:18: “These things says the Son of God, who has eyes like a flame of fire…” Christ was a glorified God being before He became a man, and He was anticipating the time, just prior to His death, when He would be glorified once again. He prayed to the Father in John 17, stating in verse 5: “And now, O Father, glorify Me together with Yourself [literally: alongside Yourself], with the glory which I had with You before the world was.”

When Christ was resurrected, after having been dead and buried in the grave for three days and three nights, He was raised AS a glorified Spirit being. He was not resurrected as a physical human being and then subsequently glorified. Rather, at the exact time and the very moment of His resurrection, His physical body, which had not seen decay or corruption, was changed into a spiritual body. Christ was resurrected in glory. He ascended to heaven in glory. We read in 1 Timothy 3:16, that Christ was received up in glory, with a glorified spiritual body.

Please note these excerpts from our Q&A, “Do you teach a resurrection of the physical body?”:

“When God the Father resurrected Jesus Christ, He changed His physical body (which was still in the grave) into a spiritual body. That is why Christ could later walk through closed doors, and why He could make Himself visible and invisible, as He pleased. We should also note that Christ, when He again became a Spirit being, which is invisible to the human eye, could manifest Himself as a human being, even so much so that He appeared to have flesh and bones (Luke 24:39-40). Of course, as a Spirit being, He did not really have flesh and bone, but He was able to manifest Himself in such a way. Jesus did speak of ‘a spirit’ not having flesh and bones as He did (verse 39). However, He was speaking of demonic spirits not being able to manifest themselves in the flesh. (Compare our free booklet, ‘Angels, Demons and the Spirit World,’ pages 42-43). We have the example of Christ and two angels appearing as men and eating a meal in the time of Abraham (Genesis 18:1-8). This example shows that God (who was Christ in the Old Testament account) and faithful angels could manifest themselves in the physical domain as men.”

It is important to understand that true Christians who died will be resurrected in glory at the time of Christ’s return, or, if they are still alive, they will be changed into glory–or glorified–at that very same time.

We read in 1 Corinthians 15:35-49:

“But someone will say, ‘How are the dead raised up? And with what body do they come?’ Foolish one, what you sow is not made alive unless it dies. And what you sow, you do NOT SOW THAT BODY THAT SHALL BE, but mere grain–perhaps wheat or some other grain. But God GIVES IT A BODY as He pleases, and to each seed its own body. All flesh is not the same flesh… there are also celestial bodies and terrestrial bodies… There is one GLORY of the sun, another GLORY of the moon, and another GLORY of the stars; for one star differs from another star in GLORY. SO ALSO IS the resurrection of the dead. The body is sown in corruption, it is raised in incorruption. It is sown in dishonor, IT IS RAISED IN GLORY. It is sown in weakness, it is raised in power. It is sown a natural body, IT IS RAISED A SPIRITUAL BODY. There is a natural body, and there is a spiritual body… And as we have borne the image of the man of dust (Adam), we shall also bear the image of the heavenly Man (Jesus Christ).”

Notice this! We will be RAISED IN GLORY. We also read in verses 51-53 that “we shall all be changed–in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality.”

When we are changed to or raised in glory, we will bear the image of the glorified Jesus Christ, as we read earlier, in Romans 8:29.

We also read in 1 John 3:2: “We know when He is revealed, we shall be like Him, for we shall see Him as He is.”

Christ will return in glory—in the glory of the Father and in His own glory. When we will be like Him, we will also be glorified. We will also appear in glory, as Colossians 3:4 states. We shall see Him as He is—and we cannot see the glorified Christ as He is, unless we ourselves are glorified Spirit beings.

If we died in Christ, we will be resurrected in glory. If we are still alive at the time of Christ’s return, we will be changed into glory—and that in a moment, in the twinkling of an eye, at the time of the last trumpet, as we read in 1 Corinthians 15. David said in Psalm 17:15 that he will be satisfied when he awakes in God’s likeness.

Philippians 3:21 tells us that Christ will transform our lowly body that it will be conformed to His glorious body.

When we are glorified, as Christ is glorified, then we will be immortal Spirit beings–like Jesus Christ is. We will be members of the God Family–as Jesus Christ is the Son of God–a glorified member of the God Family. We will be God beings–as Jesus Christ is a God being. Remember, Jesus Christ is the firstborn among many brethren. We are to become like Christ. We are to rule with Christ on this earth (Revelation 20:4). We read in Romans 8:17: “… if [we are] children, then heirs–heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be GLORIFIED TOGETHER.”

For more information on our glorification and on our real and awesome potential, please read our free booklet, “The Gospel of the Kingdom of God.”

Lead Writer: Norbert Link

Do you believe that the "Virgin Mary" has appeared to children and others with messages from God?

We don’t believe that Mary, the mother of Jesus Christ, appeared to anyone after she had died in the first century. Mary is dead and buried, sleeping the sleep of death in her grave, and awaiting her resurrection to eternal life at the time of Christ’s return. The Bible makes it very clear that all who died in Christ will be resurrected when Christ comes back to this earth–not before then (compare 1 Corinthians 15:22-23, 50-52; 1 Thessalonians 4:16-17). As we explain in our free booklet, “Do We Have an Immortal Soul?”, those who die sleep a dreamless sleep of death, without any knowledge, activity, consciousness or thought. For this reason alone, Mary could not have really appeared to anyone after she had died.

Some believe that Mary appeared in a vision. For proof, they point to the occasion of the “transfiguration on the mount” (Matthew 17:1-9), when three of Christ’s disciples, Peter, James and John, saw Jesus Christ in a vision (verse 9) talking to Moses and Elijah, who had died. In that vision, the disciples were given a glimpse of how it would be like in the Kingdom of God, which will be established on this earth after Christ’s return. Jesus had told those disciples that they would not die until they had seen the Kingdom of God having come with power (compare Matthew 16:28; Mark 9:1). They did see it–in a vision (For more information on this vision, please read our free booklet, “The Gospel of the Kingdom of God.”).

We must note, however, that that vision was quite different from visions children and others might have experienced, claiming that they saw the “Virgin Mary” appearing to them with a message from God, pertaining to future events. While the disciples experienced a vision pertaining to a time when Jesus, Moses and Elijah would in fact be powerful spirit beings in the Kingdom of God, the visions of Mary deal mainly with the time prior to Christ’s return–prior to Mary’s resurrection from the dead.

In any event, we are told in Scripture to test the spirits whether they are from God (1 John 4:1). It may not be all that clear to many from the outset whether a particular vision or message is from God or from another source. The Bible warns us that, especially in these end times, many will listen to and be deceived by “lying spirits.” The fact that a message might even accurately foretell certain events is not proof, all by itself, that that message was given by God.

Some point to the episode of King Saul’s encounter with the witch of Endor (1 Samuel 28:3-25), when allegedly, Samuel, who had died, appeared to Saul. They state that if dead Samuel could appear to Saul, why could not dead Mary appear to children?

We read that the prophet Samuel had died, but subsequently King Saul, who had been forsaken by God, went to a witch to find out his future. In the séance, the witch “saw” someone who claimed to be the prophet Samuel. Of course, it was not the real Samuel, as he had died and was in his grave, and as God had clearly stated that he would no longer speak to King Saul through His prophets (verses 6, 15). The figure which only the witch “saw”–Saul did not see anything–was a demon impersonating Samuel. Nevertheless, we find that the demon accurately foretold the future–that Saul and his sons would die in battle the following day (verse 19) (For more information on this séance with Saul and the witch of Endor, please read our free booklet, “Do We Have an Immortal Soul?“).

The fact that the demon accurately foretold the future does not negate the fact that he was a deceiving spirit. We read in Deuteronomy 13:1-4: “If there arises among you a prophet or a dreamer of dreams, and he gives you a sign or a wonder, and the sign or the wonder comes to pass, of which he spoke to you, saying, ‘Let us go after other gods’–which you have not known–‘and let us serve them,’ you shall not listen to the words of that prophet or that dreamer of dreams, for the LORD your God is testing you to know whether you love the LORD your God with all your heart and with all your soul. You shall walk after the LORD your God and fear Him, and keep His commandments and obey His voice; you shall serve Him and hold fast to Him.”

Notice! Even though the sign or the wonder came to pass, this was no proof that the prophet was God’s messenger. That is why we are told, as mentioned, to test the spirits–whether they preach the Word of God and obedience to His commandments, or whether they teach a different gospel (Galatians 1:6-9) or a different Jesus (2 Corinthians 11:4).

We also find that apparently, King Saul “prophesied” under the influence of a demonic spirit, after the Spirit of God had left him. We read, in 1 Samuel 18:10, that a distressing spirit from God came upon Saul, and he prophesied inside the house. This distressing spirit was a demon motivating Saul to try to kill David (vs. 11-12). God had allowed this demon to plague Saul, who was unwilling to obey Him, and Saul was even prophesying under demonic influence. The Bible does not tell us, exactly, what Saul prophesied, but he might very well have foretold accurately some future events. Further references to that distressing spirit or demon can be found in 1 Samuel 16:14-23. For more information on the powerful and deceptive role of demons and their activities, please read our free booklet, “Angels, Demons and the Spirit World.”

Many today are unwilling to obey God and keep His commandments. And so, God allows deception to come upon mankind, including signs and wonders which might appear to be very real, and which might even accurately foretell certain future events. But we are told that these are “lying wonders,” and that they are inspired by Satan, not by God–even though God allows these things to happen. We read in 2 Thessalonians 2:8-12 about the appearance of a powerful religious personage, called the “lawless one” or the “false prophet.” He will manifest himself just prior to the return of Christ:

“The coming of the lawless one is according to the working of Satan, with all power, signs,and lying wonders, and with all unrighteous deception among those who perish, because they did not receive the love of the truth, that they might be saved. And for this reason God will send them strong delusion, that they should believe the lie, that they all may be condemned who did not believe the truth but had pleasure in unrighteousness.”

This powerful personage is also described in Revelation 13:13-14: “He performs great signs, so that he even makes fire come down from heaven on the earth in the sight of men. And he deceives those who dwell on the earth by those signs which he was granted to do…”

Christ warned that this false prophet or “lawless one” will be accompanied by many other false preachers, priests, ministers and prophets who will deceive most people. We read in Matthew 24:5, 23-24: “For many will come in My name, saying, ‘I am Christ,’ and will deceive many… Then if anyone says to you, ‘Look, here is the Christ!’ or ‘There!’ do not believe it. For false christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect.”

When we are faced with apparitions of “the Virgin Mary” and other dead “saints,” we must consider the biblical testimony and compare it with the kind of message and teaching conveyed in those alleged apparitions. If they don’t match, then we know that those apparitions are not from God, because God is a God of truth, who cannot lie or deceive (Titus 1:2; Hebrews 6:18), and we know that “no lie is of the truth” (1 John 2:21).

Lead Writer: Norbert Link

Should we have and use crosses or pictures or statues, depicting Jesus Christ?

The answer to all of these questions is a resounding, “No.”

Regarding pictures, images or statues of Christ (including those which picture Him on the cross), we clearly read that we are not to have images of God (Exodus 20:4). Since Jesus is God (John 1:1; Hebrews 1:8; Titus 2:13), the creation and use of images or pictures of Christ violates this express prohibition.

Some say that this commandment does not prohibit us to portray Christ when He was a man, and not God. Even though Christ became fully man and fully flesh, He nevertheless did not cease to be the Personage that He had always been before–the Son of God, the second member in the God Family. That is why He, when here on earth, was called “Immanuel” or “God with us,” and that is why people, recognizing this fact, worshipped Him in the flesh.

In addition, Paul tells us that we are not to know Jesus Christ any longer according to the flesh (2 Corinthians 5:16), as He is now again a glorified, all-powerful and divine God being. He is depicted in Revelation 1:14, 16 with eyes as a flame of fire and as the sun shining in full strength. Pictures which show Christ today, even as a man, are totally inaccurate, even from a human standpoint. They portray Christ with long hair, although Paul said that it is a shame for a man to wear long hair (1 Corinthians 11:14). And even though Christ was a Jew, pictures today show Him with features which have no resemblance to Jewish men, but which give Him an effeminate appearance, instead.

When addressing the cross and its worship or use in religious services or at home, we should realize that the Bible does not even say that Christ was nailed to a cross, as it is pictured and portrayed today. In every case when the word “cross” is used in the Authorized Version or the New King James Bible, the Greek word is “stauros.”

According to Young’s Analytical Concordance to the Bible, the meaning of that word is simply, “stake.” Strong’s Exhaustive Concordance of the Bible agrees, defining “stauros” as a “stake or post, as set upright,” continuing that it could refer to a pole or a cross.

Bullinger’s Companion Bible states in Appendix 162 under “The Cross and Crucifixion”:

“In the Greek N.T. two words are used for ‘the cross’ on which the Lord was put to death. (1) The word ‘stauros’; which denotes an upright pale or stake, to which criminals were nailed for execution; (2) The word ‘xulon’, which generally denotes a piece of a dead log of wood, or timber, for fuel or for any other purpose… As this latter word ‘xulon’ is used for the former ‘stauros’, it shows us that the meaning of each is exactly the same. Our English word ‘cross’ is the translation of the Latin ‘crux’; but the Greek ‘stauros’ no more means a ‘crux’ than the word ‘stick’ means a ‘crutch’. “

The word “xulon” is translated many times in the Authorized Version or the New King James Bible as “tree,” for instance in 1 Peter 2:24, stating that Christ bore our sins in His body on the tree (compare, too, Acts 10:39; 13:29).

The Expository Dictionary of New Testament Words by Vine adds the following, when discussing the kind of death which Christ endured:

“… stauros denotes, primarily, an upright pale or stake. On such malefactors were nailed for execution. Both the noun and the verb stauroo, to fasten to a stake or pale, are originally to be distinguished from the ecclesiastical form of a two beamed cross.”

Since the Greek in the New Testament does not state that Christ died on a cross, as we know it today, how did this idea enter orthodox Christianity? Here is what happened:

Alexander Hislop writes in his book, The Two Babylons, pp. 197, 199:

“The same sign of the cross that Rome now worships was used in the Babylonian Mysteries, was applied by paganism to the same magic purposes, was honored with the same honors. That which is now called the Christian cross was originally no Christian emblem at all, but was the mystic Tau of the Chaldeans and Egyptians–the true original form of the letter T–the initial of the name of Tammuz… There is hardly a Pagan tribe where the cross has not been found. The cross was worshiped by the Pagan Celts long before the incarnation and death of Christ… It was worshiped in Mexico for ages before the Roman Catholic missionaries set foot there, large stone crosses being erected, probably to the ‘god of rain.’ The cross was widely worshiped, or regarded as a sacred emblem, was the unequivocal symbol of Bacchus, the Babylonian Messiah… “

We have found pictures, showing Assyrian, Egyptian, Hindu and Greek gods and goddesses associated with crosses. The ancient Greek goddess Diana is shown with a cross over her head–very similar to the portrayal of the “Virgin Mary” by many medieval artists.

Vine adds that the shape of a “two-beamed cross” had ” its origin in ancient Chaldea, and was used as the symbol of the god Tammuz (being in the shape of the mystic Tau, the initial of his name) in that country and in adjacent lands, including Egypt. By the middle of the 3rd century A.D. the churches had either departed from, or had travestied, certain doctrines of the Christian faith. In order to increase the prestige of the apostate ecclesiastical system pagans were received into the churches apart from regeneration by faith, and were permitted largely to retain their pagan signs and symbols. Hence the Tau or T, in its most frequent form, with the cross-piece lowered, was adopted to stand for the cross of Christ.”

In addition, it is true that the Romans used a two-beamed cross as one of their methods of crucifixion, but it is highly unlikely that that method was used in the case of Christ. The Encyclopedia Britannica writes in its 11th edition, volume 7, on page 506:

“Two methods were followed in the infliction of the punishment of crucifixion. In both of these the criminal was first of all usually stripped naked, and bound to an upright stake, where he was so cruelly scourged with an implement, formed of strips of leather having pieces of iron, or some other hard material, at their ends, that not merely was the flesh often stripped from the bones, but even the entrails partly protruded, and the anatomy of the body was disclosed. In this pitiable state he was re-clothed, and, if able to do so, was made to drag the stake to the place of execution, where he was either fastened to it, or impaled upon it, and left to die.”

Regarding another method, the encyclopedia states that:

“After the scourging, the criminal was made to carry a cross beam to the place of execution, and he was then fastened to it by iron nails driven through the outstretched arms and through the ankles. Sometimes this was done as the cross lay on the ground, and it was then lifted into position.”

As pagans already worshiped the cross as we know it today, before they entered the Catholic fold; as the Roman Church allowed them to continue to worship the cross–only now in association with Christ; and as the Romans used a two-beamed cross as one of their methods of crucifixion, it can be easily seen how the Roman Church was able to convince an unsuspecting world that THAT was the method of Christ’s crucifixion.

However, as mentioned, it is highly unlikely that Christ was killed in that way. In the New Testament, the word for “stauros” is equated with a “tree”–and never with a two-beamed “cross.” Also, Christ had to carry His “cross” (“stauros”) to Golgotha (Matthew 27:32; John 19:17). Some commentaries say that this was only the cross beam–that is, only a small part of the “cross.” However, the Bible does not seem to support this. We read that Christ carried His “cross”; that subsequently, Simon a Cyrenian was compelled to bear “His cross” (Mark 15:21); and that after His crucifixion had begun, His mother and other relatives stood “by the cross of Jesus” (John 19:25). In all these passages, the same word “stauros” is used in the original Greek for “cross”—with no indication of just different parts of the “cross” being described at different times.

In addition, Christ told us to carry our “cross” (Matthew 10:38; 16:24) as He had carried and endured His “cross” (Hebrews 12:2). If He only carried a portion of the “cross,” then that analogy would break down, as we are to carry our entire “cross”–not just portions of it.

We also read that Christ compared the manner of His death with the way in which Moses lifted up the serpent in the wilderness (John 3:14). Numbers 21:9 tells us how Moses did it: “So Moses made a bronze serpent, and put it ON A POLE; and so it was, if a serpent had bitten anyone, when he looked at the bronze serpent, he lived.” The bronze serpent was placed on a solid pole, consisting of one piece–indicating the kind of pale or stake on which Christ died.

Since we don’t even know for sure the exact method of Christ’s crucifixion, but since we DO know that the “cross”–as orthodox Christianity uses it today “in memory of Christ”–was worshiped by pagans in connection with their pagan idols, we should not use it at all, nor even wear it as an amulet. The “Christian” use of the cross did not begin until the time of Constantine, and there is no evidence that God’s true Church has ever used cross symbols for any purpose.

Lead Writer: Norbert Link

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