The passage reads: “But now I have written to you not to keep company with anyone named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner — not even to eat with such a person.”

It is important to see the context of that passage. Paul had explained, beginning in verse 1, that he had received reports that there was sexual immorality among the local church members — such a terrible perversion, “as is not even named among the Gentiles–that a man has his father’s wife.” Whether this intimate sexual relationship was between mother and son, or stepmother and son, is debatable. Paul continued in verse 2: “And you are puffed up, and have not rather mourned, that he who has done this deed might be taken away from among you.” They were actually “glorying” about this evil conduct (verse 6), feeling that they needed to be so tolerant and liberal with the law of God that this man’s public action was acceptable in God’s Church. But Paul concluded in verse 13: “Therefore ‘put away from yourselves the evil person.'”

From the second letter to the Corinthians, we know that the members followed Paul’s instruction, and that the evildoer was disfellowshipped. But now, Paul had to address a different problem–that of an unwillingness of the local members to forgive the evildoer. Paul states in 2 Corinthians 2:6-11:

“This punishment which was inflicted by the majority is sufficient for such a man, so that, on the contrary, you ought rather to forgive and comfort him, lest perhaps such a one be swallowed up with too much sorrow. Therefore I urge you to reaffirm your love to him… Now whom you forgive anything, I also forgive. For if indeed I have forgiven anything, I have forgiven that one for your sakes in the presence of Christ, lest Satan should take advantage of us; for we are not ignorant of his devices.”

As we pointed out before, forgiveness requires repentance. The Nelson Study Bible comments: “Punishment… is a reference to the church discipline Paul had instructed the Corinthians to use on the person… It was tough love, but it worked. The man repented… The purpose of church discipline is repentance and restoration. Forgiveness should always follow the correction.”

How did Paul know that the person had repented? There is no indication that he actually talked to the person — we might assume that perhaps reports reached him about the person’s changed conduct. But how could he know that these reports were accurate? It appears that Paul was willing to give the benefit of the doubt. He was willing to err on the side of mercy, and that “for your sakes” — the sakes of the local Church members. Apparently, they did not want to forgive, so Paul gave them an example to follow his lead.

He stated that the brethren were to “reaffirm” their love to the sinning member. As the Broadman Bible Commentary points out, “it is presumed that the Corinthians had not ceased to love the sinful member, either in his offense or in their infliction of discipline upon him. Yet… it was desirable that the man should know without doubt the continued love of the fellowship for him.”

It is true that Paul was saying that as long as someone calling himself a brother continued in the PRACTICE of sexual immorality, idolatry, or covetousness, among others, [including, by extension, of causing division contrary to the doctrine of God, compare Romans 16:17], they should not fellowship with such a person. In other words, “the Corinthians were not to have fellowship with those who claimed to be Christians but whose lives were dominated by sin” (The Nelson Study Bible).

But Paul was not saying that we must avoid the person until he or she expresses to us his or her repentance, by saying the magic words, “I’m sorry for what I have done. I repent. Please, forgive me.” Although this would be the most desirable and clear course of action, some have just not the personality to express their repentance in such a way. They might rather show their repentance through acts of kindness — perhaps through invitations to a dinner or to a movie, or to some other social activity. Many times, repentance can be seen in the conduct of the person — in deeds, rather than in words. When the father saw the prodigal son returning to his house, he ran toward him and embraced him. At that moment in time, the son had not yet expressed his remorse. But it was sufficient for the father to see that he was coming back.

The Broadman Bible Commentary correctly explains: “… if the man were treated too harshly… he might be lost to the community and to faith. As in converting men from sin, so in restoring the erring church member, God’s people need the Holy Spirit’s guidance and help to take wise and right actions.”

This includes, not holding grudges against anyone, and not hating the person. We might think that we are not guilty of either, but again, our actions might speak louder than our words and even our thoughts. When someone who has offended us writes us a card, or tries to call us, this must be sufficient for us to be willing to work toward reconciliation. In fact, we may and should not even have to wait for the other party to take the first step. But, if we don’t have a forgiving attitude all along, we might not be willing to respond quickly, or at all, to an offender’s first step toward reconciliation (even if it was in the form of a card or a phone call), as we are unwilling to forgive that person “that easily.” But then, how can we say at the same time that we don’t harbor any grudges in our hearts against such a person?

God tells us that we have to become peacemakers. We have to seek peace and pursue it. That means, if it is at all reasonably possible, it behooves us to initiate the first contact by writing a card or a letter, or trying to call the person.

Paul did not say, in 1 Corinthians 5:11, that we are not to eat with a person who engaged in sinful conduct in the past. He is only addressing a person who is CONTINUING IN THE PRACTICE of the same. If a person who committed a sin toward us in the past, contacts us in an attempt to reconcile, we have a duty to respond to such a request. We cannot say that Paul is instructing us not to have anything to do with such a person or to eat with him; therefore, we just have to ignore his advances.

Just the opposite is correct! As true Christians, we have a duty, as much as depends on us, to make and maintain peace with everyone. God’s ministers are even to look after the lost sheep; what greater responsibility would fall on the ministry to respond to an attempt by a disfellowshipped person to gain access to his former fellowship?

What Paul was instructing the members of the Corinthian Church was of course in accordance with what Jesus taught! For instance, Jesus said: “‘…love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you'” (Matthew 5:44). Paul, in quoting Proverbs 25:21-22, stated this about those who stand in opposition to us–that is, our enemies: “‘If your enemy is hungry, feed him; If he is thirsty, give him a drink…'” (Romans 12:20). Paul continues (in the same verse): “‘For in so doing you will heap coals of fire on his head.'”

The emphasis is for the righteous to do what is right–to set the example of showing the sincere love that emanates from God, and it is this love that God continues to maintain as He brings all of us to “…a perfect man, to the measure of the stature of the fullness of Christ” (Ephesians 4:13). Whether or not even a brother makes himself an “enemy” through actions that are clearly in opposition to God, we still must be, as God is, readily entreatable for reconciliation when the true possibility presents itself.

But how can we know that the sinning brother has actually repented, so that we can socialize with him? The answer is, we meet with him to find out. That includes, eating with him. So we see, Paul, in taking all the Scriptures together, is actually saying the exact opposite from what some people think.

When we have a meeting with such a person, we had better show love, mercy and compassion. We are told that love covers a multitude of sins and that mercy triumphs over judgment. We are also told that we ourselves will be judged without mercy, when we judge without mercy– and when we speak evil of our brother (or think evil of him in our hearts), we are actually judging the law of God (James 4:11-12). James asks us who we think we are, that we judge our brother — including, perhaps, wondering about the sincerity of his repentance?

When the prodigal son returned, his older brother was not willing to receive him back. He was angry and had grudges in his heart toward his younger brother, who had lived in sin, while he had lived a right life. Now, he did not want to make it that easy for his younger brother — he wanted him to pay first for his sinful life, to go through some penance. But his father told him: “It was right that we should make merry and be glad” (Luke 15:32).

Let us be very careful that we do not withhold mercy and forgiveness where it is due, because if we are unwilling to forgive others their trespasses, God won’t forgive us our trespasses, either. And when we judge too harshly and severely regarding whether or not the offender has really repented, let us also keep in mind that God might judge us equally harshly, then, regarding whether or not WE have really repented of our sins. If we need to err, let us err on the side of mercy and forgiveness.

The Bible must always be the last word on all doctrinal matters, not the personal opinions of man. Unfortunately, there can be an attitude of “pick and mix” where doctrines can be summarily dismissed that may not suit someone’s personal life-style; that are “uncomfortable,” or “not acceptable” in today’s society; or that don’t fit in with someone’s general approach. On the other hand, if the Bible purportedly backs up personal opinions and beliefs, then Biblical teaching is readily accepted. This means that there are those who, because of their own personal behavior, amend their understanding of Scripture in order that their practices can be (in their own eyes) accommodated by the Word of God. The subject of homosexuality is just one example.

But God does not play games. As Proverbs 14:12 tells us, there is a way that seems right to a man, but its end is the way of death. The Bible states in 2 Timothy 3:16 that “ALL Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.” Therefore, all Scripture from the first book of Genesis to the last book of Revelation is valid — irrespective of human traditions, customs or politically correct or incorrect viewpoints.

One pro-homosexual website puts forward the following observations when talking about quotations from the book of Leviticus (which condemns homosexuality, as we will see): “Clearly many of these laws reflect the cultural mores of their time and can have little or no relevance for us. The problem comes when we try to decide when a law or a piece of teaching has relevance today or when it should be rejected or disregarded.”

It is plain from such attitudes that the Word of God is used when supportive and discarded when inconvenient, but it must be remembered that ALL Scripture is given by inspiration of God. Christ is the same yesterday, today and forever, as Hebrews 13:8 explains. Clear Biblical instructions are therefore not open to alterations or amendments, when cultural views change.

The instruction in the Old Testament on homosexuality is clear. In Leviticus 18:22 it states that: “You shall not lie with a male as with a woman. It is an abomination.” This is but one of the instructions on illicit sexual behavior where the Israelites are told that such conduct not only defiles them but also the land (verse 27). Some may conclude that ungodly conduct affects only the perpetrators and those around them, but the lack of righteousness — including sexual immorality — affects the very land on which we dwell. In verse 28, God reminds the Israelites that because the Canaanites (see verse 3) committed abominable sexual acts, the land was going to “vomit them out.” This reveals a very real spiritual law: When a nation becomes sinful, even its land is defiled because sin affects everything.

Two chapters later, in Leviticus 20:13, God again rejects homosexual conduct, when He states: “If a man lies with a male as he lies with a woman, both of them have committed an abomination.”

If the practice of homosexuality was acceptable to God, why would God mention this practice in condemnatory terms on so many occasions? In Genesis 2:24 we read that “…a man shall leave his father and mother and be joined to his wife, and they shall become one flesh.” Here, at an early stage of Biblical instruction, we see that the natural union was to consist of a man and a woman — not of a man and several women, and not of two people of the same sex.

The story of Sodom and Gomorrah is well known. In Genesis 18 and 19 we read about their depravity. The men of the city (Genesis 19:4), both old and young, surrounded the house where the two angels dwelled as Lot’s guests. They wanted to know them carnally (verse 5). This means, the Sodomites practiced homosexuality. [Today, the word “sodomite” is also used in respect to another form of depraved sexual conduct.] We know from Ezekiel 16:49-50 that the iniquity of the people of Sodom and Gomorrah was not limited to this sexual practice, but it was certainly a hugely contributory factor.

There are a number of references that refer to sodomites, in the Authorized Version (Deuteronomy 23:17; 1 Kings 14:24; 1 Kings 15:12; 1 Kings 22:46; 2 Kings 23:7). Sodomites were the inhabitants of Sodom. As we saw, the term refers to those practicing homosexuality. They were to be banished from the land — hardly a ringing endorsement!

In the New Testament, we continue to find the same condemnation of this practice. We read in the first chapter of Romans: “Therefore God also gave them up to uncleanness, in the lusts of their hearts, to dishonor their bodies among themselves, who exchanged the truth of God for the lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. For this reason God gave them up to vile passions. For even their women exchanged the natural use for what is against nature. Likewise also the men, leaving the natural use of the woman, burned in their lust for one another, men with men committing what is shameful, and receiving in themselves the penalty of their error which was due. And even as they did not like to retain God in their knowledge, God gave them over to a debased mind, to do those things which are not fitting…” (verses 24-28).

While the Western world today seeks to popularize and legitimize homosexuality, the Word of God clearly reveals that it is not acceptable to God. God has set in motion certain laws, and those who misuse their bodies receive in themselves that recompense of their error which was due. The word “debased” in verse 28 means “unapproved” or “undiscerning.” Since they had suppressed the truth of God revealed to them, they did not retain God in their knowledge and consequently, God gave them up (or over) to what they wanted to do all along. The results were and still are disastrous.

l Corinthians 6:9-10 clearly states that neither homosexuals nor sodomites will inherit the Kingdom of God: “Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God.”

However, in verse 11 we read: “And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God.”

Notice what Paul said: “Such were some of you.” This is a telling phrase. Paul cited the fact that there were some in the congregation who were formerly characterized in the catalogue of sinful conduct listed in verses 9 and 10. But Paul makes also clear that there is hope for those who are willing to repent and turn from their evil ways. With the help of God, they can be washed, sanctified and justified — but only on genuine, sincere repentance. This shows, then, that homosexuality CAN be repented of — it is not something men are just born with, and which they cannot overcome, even if they wanted to. Unfortunately today, many have convinced themselves that homosexuality is acceptable to God, or even the way God created some men, merely because it has become culturally acceptable. The Bible clearly reveals otherwise. As was wisely observed by someone: “Fashions may change but standards do not.”

In the final book of the Bible, this same theme is repeated in Revelation 21:8, pointing out that those who refuse to repent, including the “sexually immoral”–including those who practice homosexuality and other unacceptable sexual conduct–will have their part in the lake of fire and brimstone.

Some might ask the question: Does it matter? Of course it does! It is amazing to observe the lengths that those who support their homosexual practice will go to in order to justify it. If we believe that the Bible is the revealed Word of God, then we should live by every word of God (Matthew 4:4). And the Bible, in both the Old Testament and the New Testament, roundly condemns the practice of homosexuality.

At the same time, we must be careful that we don’t lose God’s perspective on the matter of homosexuality, by replacing one extreme viewpoint with another. As we saw, the practice of homosexuality is most certainly a sin which MUST be repented of, if one wants to enter the Kingdom of God. We are told that if we don’t repent and give up wrong habits, replacing them with God’s righteousness, we will not enter the Kingdom of God. Homosexuality is most certainly a SIN that must be overcome — but it is NOT the ONLY sin that must be overcome. Notice Revelation 21:7-8:

“He who overcomes shall inherit all things, and I will be his God and he shall be My son. But the cowardly [those who know better, but are afraid to change and stand up for what is right], unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and ALL LIARS shall have their part in the lake which burns with fire and brimstone, which is the second death.”

Those who know better, but WILLFULLY and with HATE AND ANGER permanently and irrevocably REFUSE to repent of their evil conduct will end up in the lake of fire. They will NOT enter the New Jerusalem. Revelation 22:14-15 states:

“Blessed are those who do His commandments, that they may have the right to the tree of life, and may enter through the gates into the city. But outside are dogs [compare Philippians 3:2] and sorcerers and sexually immoral [including homosexuals, AS WELL AS those who engage in other sinful sexual conduct, such as fornication and adultery] and murderers and idolaters, and WHOEVER LOVES AND PRACTICES A LIE.”

For some, it is easy to see that homosexuality is sinful. At the same time, it is very difficult for them to see that lying or killing (even in war) is sinful and must be repented of as well. God calls homosexuality an “abomination.” Note, however, what else is an “abomination” in God’s eyes:

“These six things the LORD hates, Yes, seven are an ABOMINATION to Him: A proud look, A LYING tongue, Hands that shed innocent blood, A heart that devises wicked plans, Feet that are swift in running to evil, A FALSE witness who speaks LIES, And one who sows discord among brethren” (Proverbs 6:16-19).

The Biblical teaching is clear and consistent: EVERY SIN that we REFUSE to repent of — including, but not limited to the sinful practice of homosexuality — will keep us out of the Kingdom of God.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

This question was addressed by the Church before. We are quoting, as set forth below, from a letter published by the Worldwide Church of God, which explains the long-standing position of the Church on the matter:

“Water divining, also known as ‘water witching’ and ‘water dowsing,’ is practiced all over the world. It is the craft of seeking underground water by means of a divining rod, commonly a forked stick which is held by the twigs, one in each hand with the stock pointing outward or upward. As the diviner walks over the ground, the stick will suddenly twist in his hands and point downward, supposedly indicating the presence of underground water. At times there is water; at other times there is none.

“Hosea prophesied that divining rods would be used in our time. He wrote, ‘My people ask counsel at their stock and their staff declareth unto them (Hos. 4:12). According to the ‘Critical and Experimental Commentary,’ by Jamieson, Faussett, and Brown, ‘staff’ here refers to a divining rod.

“What is the origin of this practice? How did it come to be used so extensively in our western, so-called Christian nations? In his book titled ‘Fads and Fallacies in the Name of Science,’ Martin Gardner admits:

“‘The employment of various shaped rods for divination purposes goes all the way back to the ancient Greeks and Egyptians …. In the Middle Ages, it was associated with the power of Satan, although many churchmen made use of divination rods. The forked twig, for finding minerals, apparently did not appear until the fifteenth century when it was used by German prospectors in the Harz Mining region. When German miners were imported to England in the century following, they brought the practice with them. It was in England that the use of the twig was transferred from minerals to the search for water.’

“God condemns such practices. He says, ‘Thou shalt not learn to do after the abominations of those nations. There shall not be found among you anyone … that useth divination’ (Deut. 18:9-10)…”

This quote explains quite convincingly why Christians should not involve themselves with water divining, or with any practice which is associated with the powers of the fallen spirit world that has departed from God. In the Middle Ages, it was clearly understood by many that the “art” of water divining was to be attributed “to the hand of the Devil,” as one source put it. When researching the subject, this conclusion is inescapable. Notice this quote from an article, titled, “Dry Spell Awakens Water Witches from the Graves,” dated November 13, 2003, as published by IslamOnline.net (emphasis added):

“Nanay Selda, the water witch, has done it again. How? It is no secret. Water witching has existed for hundreds of years all over the world. Nanay Selda is no necromancer, as water witches, water diviners or dowsers are ordinary people GIFTED with the art of finding water… Nanay Selda says SHE IS GUIDED BY A ‘FORCE’ WHEN SHE EXTENDS HER ARMS USING THE GUAVA BRANCHES… After she’s used the branches, one can see red welts on her palm, evidence of struggle WITH A FORCE, which shows UNUSUAL STRENGTH in such small frail arms. When I asked how she did it, she snapped like a bitch warning her pups, ‘I don’t know so don’t ask me.’ One water expert… had this to say…’ There is no empirical basis for water divining, yet it works. Water witches have not studied hydrogeology academically, but they know it intuitively.'”

The fact that water divining sometimes “works,” does not justify us to reach the conclusion that Christians can use this method. We read, for example, 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.”

The world of demons, and their “religion” and practice
of sorcery and witchcraft, including water divining, does sometimes
bring “results.” But these practices are in opposition
to God and His way of life — and must therefore be rejected and
avoided by true Christians. In order to learn more about the reality
of God’s spirit realm and the “dark side,” please read
our free booklet, “Angels,
Demons and the Spirit World.”

Rather than using practices such as “water divining,” we are told, in Proverbs 3:6: “In all your ways acknowledge Him, And He shall direct your paths.” When we are in need of water and pray to God for revelation of the right location, God will show us, if we believe in His wisdom and might. There is no need to use “water divining” or any other occult practices to discover what God has preserved for His people.

There are different Biblical principles involved. We believe that the following will best express our religious convictions against participating in Military Service and War:

A true Christian is a stranger, alien and exile (1 Peter 2:11; Hebrews 11:13) while here on earth; an ambassador for Jesus Christ (2 Corinthians 5:20); and a representative of God’s kingdom. As such, and in being a light to the world by proper conduct (Matthew 5:14-16), a true Christian does not take part in this world’s governmental or political affairs, as presently, it is not God who rules this world, but Satan the devil (Revelation 2:13; Luke 4:5-6). Christians are challenged to come out of the governmental and political systems of this world (Revelation 18:4).

Romans 12:17-21 tells us that we have to overcome evil with good; that we are not to avenge ourselves; and that we even give food and drink to our enemies, if we find them in need. Matthew 5:44 and Luke 6:27-28 command us to love our enemies. This tells us that we cannot fight or kill our enemies. We are told, in Romans 14:19 and in 1 Peter 3:11, to pursue the things which lead to peace. We are called to be peacemakers (Matthew 5:9; James 3:18).

John the Baptist told Roman soldiers to “do violence to no man” (Luke 3:14, Authorized Version). He was showing man how to live in peace (Luke 1:79). Jesus Christ came to preach peace (Acts 10:36), as man does not know the way to peace (Luke 19:41-42; Romans 3:17), living, instead, the way that brings about bloodshed and war (Romans 3:10-18). Christ will return to make an end to war (Psalm 46:9). He will scatter all those who delight in war (Psalm 68:28-30). After His return, all will learn how to live in peace, and there will be no more wars (Isaiah 2:2-4). Weapons of war will be destroyed (Hosea 2:18). At that time, there will be no end to the increase of peace (Isaiah 9:7). Today, as ambassadors of Christ, we are to proclaim peace and reject any kind of war (Isaiah 52:7).

We read in James 4:1-4 that wars originate with man’s sinful and carnal desires, which must be overcome. We must live today the way of peace, which all mankind will learn to live after Christ’s return. Christ told Peter to put his sword away (Matthew 26:52). We are warned that all those who use the sword would perish by it (Revelation 13:10; compare 2 Samuel 2:26). Christ told His disciples that they were not following God’s directive when they wanted to destroy their enemies (Luke 9:54-56). Christ told Pilate that His kingdom was not of this world, and that therefore, His servants would not fight (John 18:36). Paul confirmed that Christ’s followers are not to fight (2 Corinthians 10:3-4; Ephesians 6:12). We find that Satan is the one deceiving man to fight in war (Revelation 20:7-10).

It is true that in Old Testament times, ancient Israel fought in war. This, however, was sin. God never intended that Israel should fight. Israel chose to fight, lacking faith that God could help them in times of need (Exodus 17:7; Psalm 78:41). Since man is a free moral agent, God does not force man, not to sin. God had made it clear, however, that Israel was not to fight. He had told Israel in Exodus 14:14: “The Lord will fight for you, and you shall hold your peace.” God had intended to bring Israel into the Promised Land by driving out the enemies, using hornets in several cases (Exodus 23:27-28; Deuteronomy 7:17-22; Joshua 24:12). When Israel relied on God, God fought for them, and they did not have to fight (2 Chronicles 20:1-30; 2 Chronicles 32:1-23).

David also fought in war, but this, too, was sinful. God punished David with wars because of his murder of Uriah and his adultery with Bathsheba (2 Samuel 12:9-10). God did not allow David to build a temple, because he had shed blood in war (1 Chronicles 22:6-10; 1 Chronicles 28:2-3; 1 Kings 5:2-5). God punished David again at the end of his life, when he numbered his army, intending to go to war (2 Samuel 24:1-17; 1 Chronicles 21:1-30).

It is true that God, at times, ordered Israel to fight certain wars. This did not make war right. Israel had chosen to fight in war, as Israel later chose to have a king. God gave them their king (1 Samuel 8:22; 9:17), stating at the same time that their request for a king was sinful (1 Samuel 8:7, 19; 10:19; 12:13, 19-20). God allowed divorce in Old Testament times, because of the hardness of people’s hearts, but it was not God’s intent that people should divorce (Matthew 19:3-9). Since God’s purpose must stand, and since God had promised Abraham unconditionally to bring his descendants into the Promised Land (Genesis 15:18-21; 22:15-18), God determined the outcome of those wars that Israel wanted to fight.

Rather than killing our enemies, we are to do them good, if it is within our power to do so. Elisha acted in that way, as recorded in 2 Kings 6:14-23, and lasting peace was the result. When we are confronted with aggression, we need to pray to God to give us strength not to violate His law, by killing the aggressors. God will not allow that we are overtaken by a temptation that is too difficult for us to handle (1 Corinthians 10:13). If there is an opportunity, we can hide or escape from our enemies, as Christ did (John 10:39). Christ never fought in war, nor did He ever commit violence to any man. Neither did the early apostles and disciples after their conversion. Neither must we today.

God promises us protection from our enemies when we do what He commands (Exodus 34:22-24). If God were to choose not to protect us in any given situation, for whatever reason, we must still not violate His law by killing another human being. Rather, we must act as Daniel’s three friends did, when Nebuchadnezzar threw them into the fiery furnace (Daniel 3:14-18).

Since God has ordered us, not to kill (Exodus 20:13), we must not violate His law by taking the life of another human being. We could therefore not kill in war, nor enter the military to carry arms or serve as combatants. We would be able to fulfill any duties as a civil servant, if so required.

The Church of the Eternal God and its corporate affiliates have consistently taught their members why it is wrong to participate in Military Service, for instance in Updates #67, 81, and 84. For similar reasons, Church members refuse to participate in jury duty and in governmental elections, as explained in Updates #66 and 76, all of which can be found on our Website at www.eternalgod.org

Please read first, in regard to this question, our special tribute to Herbert W. Armstrong and the excerpts from his 1984 article, titled, “How Would Jesus Vote for President?”, which are published in this issue of the Update. The tribute and excerpts give an overview regarding the problems for a Christian being involved in voting in governmental elections. We need to understand that the issues of jury duty and voting for the government are connected with the issue of military service and war. We have addressed the problems regarding Christian participation in jury duty and joining the military in previous Q&A sections of these Updates (compare Issues #66 and #67, dated November 8 and 15, 2002).

It is inconsistent to take the position that one cannot join the military, because one is an ambassador of Jesus Christ and a citizen of another government — the Kingdom of God — while at the same time serving on a jury or voting in governmental elections. For instance, in the United States, the President is also the Commander-in-Chief with the right and obligation under the Constitution, in certain circumstances, to declare war. How can one refuse to participate in war, while voting for a person with the right and obligation to declare war? In the past, people were disqualified as conscientious objectors because they did not refuse to serve on a jury and to vote in governmental elections. It was ruled that such an obvious inconsistency in position showed evidence for non-sincerity of the applicant.

In addition, when one votes for a particular political candidate, one votes for the “totality” of the person. Some have argued that one needs to vote for candidate X, rather than candidate Z, as constituting “the lesser evil.” Following that kind of reasoning, one still would vote for an “evil,” which a Christian could not do (compare 1 Thessalonians 5:22). Somebody might want to vote for candidate X, as that candidate might reject abortion. However, the same candidate might, on the other hand, support the tobacco industry, or the pollution of the environment. A Christian could not support such a candidate, who might be right on one issue, but who would still be wrong on other issues. In addition, as stated above, every candidate would support his right as the future president or leader of his nation to declare war on other nations.

Another reason why a Christian should not vote in governmental elections is the truth that this is Satan’s world. It is Satan, with the permission of God, who places candidates into governmental office. If we were to vote, we might involve ourselves quite directly in Satan’s system. Hosea 8:4 gives us God’s warning in this regard:”‘They set up kings, but not by Me; they made princes, but I did not acknowledge them.'”

Sometimes, in order to insure that certain aspects of His plan are fulfilled, God Himself might intervene to see to it that the person best (or perhaps worst) suited for the job at that time gets the job (compare Daniel 4:17). How would God look at us when He intervenes directly to place a specific person into office, while we did not vote for that person, but rather for someone whom God does not want to see in charge at that time? Wouldn’t our vote be found to be in opposition to God’s Will?

To give a prophetic and an historical example, Biblical prophecy reveals that a final political leader of the resurrected Roman Empire — the “beast” — will soon arise in Europe. According to God’s plan, this person will be placed in office at the very last days, bringing havoc on this planet. It is Satan, with God’s permission, who will give his power and authority to this person (Revelation 13:4-5). A Christian could not and should not vote for this person, of course, as he will persecute and kill many of the “saints” (Revelation 13:7), and he will even attempt to fight the returning Jesus Christ (Revelation 19:19). Neither should a Christian have voted for Adolph Hitler, although it is clear now that Hitler came to power, as prophesied, to bring about the ninth resurrection of the Roman Empire. This is to say that God allowed Hitler to become ruler over Germany, so that prophecy could be fulfilled.

The Bible shows that God sometimes appoints directly, or permits Satan to place into office, strong or weak leaders, depending on the situation, in order to insure that God’s purpose will be carried out. God allowed ancient Pharaoh at the time of the Exodus to be ruler over Egypt for a very specific reason — “that [God] may show [His] power in [him], and that [God’s] name may be declared in all the earth” (Exodus 9:16).

Further, we cannot look at the heart of a person, in any event. When God wanted king Saul to be replaced, He had Samuel anoint David as the new king. If it had been left to Samuel, he would have appointed one of David’s brothers (compare 1 Samuel 16:6-13).

Participating in voting for governmental elections shows a lack of appreciation for the Will of God. It also shows a misunderstanding of the fact that Satan rules this world, and that Christians are ambassadors of Christ, called to come out of this world to be separate.

As Christians, we are in no way to resist our leaders whom God has allowed to be placed over us. Rather, we are to be thankful for whatever good they provide for us, and we are to pray for them so that we can lead a quiet and peaceable life (1 Timothy 2:2) and fulfill our God-given job to preach the Gospel and to feed the flock (compare Q&A section on Romans 13:3 in Update #62, dated October 11, 2002).