Christian Living

Would you please explain what Paul meant in 1 Corinthians 5:5, saying that a sinner in the Church should be delivered to Satan for the destruction of the flesh?

Although the correct answer can be easily ascertained from the Scriptures, many commentaries are actually confused regarding the meaning of this passage. Paul said, in context, in 1 Corinthians 5:1-5:

“It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles–that a man has his father’s wife! And you are puffed up, and have not rather mourned, that he who has done this deed might be taken from among you. For I indeed, as absent in body but present in spirit, have already judged (as though I were present) him who has so done this deed. In the name of our Lord Jesus Christ, when you are gathered together, along with my spirit, with the power of our Lord Jesus Christ, deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus.”

Paul wrote this letter during the annual Festival of the Seven Days of Unleavened Bread (compare verses 6-8)–at a time when Church members were abstaining from eating leavened products and were instead partaking of unleavened products. In the Bible, leaven is sometimes compared with sin and pride–which puffs up. The ritual of abstaining from leaven for seven days reminds the members that they have to continuously come out of sin–after their previous sins were forgiven by our Passover, Jesus Christ (compare verse 7). But rather than really concentrating on living righteously, the members in Corinth had become proud and not only condoned, but also perhaps even–to an extent–approved of the terrible conduct of that particular member (compare Romans 1:32).

(For more information on the meaning of the Passover and the Days of Unleavened Bread, please read our free booklet, “The Meaning of God’s Spring Holy Days.”)

Paul said that it was “reported” to him that the man had “his father’s wife.” Some say that he lived together and engaged in continued sexual conduct with his stepmother. However, it appears that the sexual misconduct may have involved his real mother–as Paul said that even Gentiles abhorred this kind of action. Gentiles did not necessarily abhor sexual conduct with a stepmother, but most did reject sexual involvement with one’s own mother (even though, as it is known from the times of Roman decadence, even such misconduct was practiced by some Gentiles, and especially by wicked governmental leaders.)

In this context, Paul was saying that the elders of the local Church should have disfellowshipped the person, rather than tolerating his misconduct–especially, as it had become common knowledge amongst Church members. Apparently only a few reported this occurrence to Paul, since their local leaders were unwilling to deal with the situation.

This is Satan’s world. Before God called us out of this world, we were under Satan’s rule. When someone voluntarily leaves the Church or is disfellowshipped, he becomes once again very much subject to Satan’s influences. When the Church takes such drastic action, it is for the good of the Church as well as the excommunicated member, as it is always hoped that that person will see the error of his ways, while living again in this evil world, repent and return to God, while there is time. Fortunately, in the case of the member in Corinth, he did repent and was rightly accepted back into the fold (compare 2 Corinthians 2:3-11).

Paul made the following general comment in 2 Timothy 2:24-25: “And a servant of the Lord must not quarrel but be gentle to all, able to teach, patient, in humility correcting those who are in opposition, if God perhaps will grant them repentance, so that they may know the truth, and that they may come to their senses and escape the snare of the devil, having been taken captive by him to do his will.”

It should be obvious that Paul was ordering the suspension or (temporary) excommunication of the sinning brother, with the hope that he might come to his senses, repent, escape the snare of the devil and his spiritual captivity to do Satan’s will, and return to the Church congregation in Corinth (as did happen in this case). Paul made this decision “in the name of our Lord Jesus Christ”–that is, with His power and authority. Christ, as the living Head of the Church, inspired Paul to make this decision, and He was backing it up. Paul said that he wanted to see the “spirit” of that person “saved” in the day of Christ’s return–strongly implying that this member had received the Holy Spirit, but was in danger of losing it–and that for that purpose, the “flesh” needed to be “destroyed.”

That is, his fleshly desires and his wrong sexual misconduct with his mother (or perhaps stepmother) had to be “destroyed”–his old man with his carnal nature, which died in the watery grave at his baptism but which had been allowed to resurface, had to be killed again. As the flesh and the spirit fight against each other (compare James 4:4-5; Romans 7:25), it is critical that the flesh would lose and the spirit would win. Sometimes, in order to even begin this fight and to end it victoriously, the Church may have to take drastic measures, including suspension, excommunication or disfellowshipment, with the hope that the person repents, swallows his pride, and returns to the Body of Christ.

This should be the clear understanding of the passage in 1 Corinthians 5:5, but it is amazing how far off and totally wrong most commentaries are, when trying to explain it.

Notice the following comments from Albert Barnes’ Notes on the Bible. He first stated correctly that even the Latin fathers understood this passage to refer to the procedure of “excommunication” (except that they misunderstood the kingdom of God, wrongly believing it to be the church), but he then offered a terrible misconception of what Paul was teaching:

“Beza, and the Latin fathers, suppose that this is only an expression of excommunication. They say, that in the Scriptures there are but two kingdoms recognized – the kingdom of God, or the church, and the kingdom of the world, which is regarded as under the control of Satan; and that to exclude a man from one is to subject him to the dominion of the other. There is some foundation for this opinion; and there can be no doubt that excommunication is here intended, and that, by excommunication, the offender was in some sense placed under the control of Satan.

“It is further evident that it is here supposed that by being thus placed under him [Satan] the offender would be subject to corporal inflictions by the agency of Satan, which are here called the ‘destruction of the flesh.’ Satan is elsewhere referred to as the author of bodily diseases. Thus, in the case of Job… A similar instance is mentioned in [1 Timothy 1:20], where Paul says he had delivered Hymeneus and Alexander to ‘Satan, that they might learn not to blaspheme.’ …

“Many have supposed that by the ‘destruction of the flesh’ Paul meant only the destruction of his fleshly appetites or carnal affections; and that he supposed that this would be effected by the act of excommunication. But it is very evident from the Scriptures that the apostles were imbued with the power of inflicting diseases or bodily calamities for crimes… This was an extraordinary and miraculous power.”

As mentioned, this is a terrible misconception. It sounds as if Paul used some “voodoo” magic to “curse” others and to inflict sickness or diseases on them. This example illustrates how careful one must be when reading worldly uninspired commentaries, trying to gain from them insight and understanding of spiritual matters.

The explanations by the Jamieson, Fausset and Brown Commentary follow the same line of twisted reasoning as the previous one, except that they are much worse. Even their statement that the Corinthians had the power to excommunicate needs to be clarified in the sense that the ministry had that authority–but not all the members, and it was not done by majority vote either. But also note the additional outrageous annotations:

“Besides excommunication (of which the Corinthians themselves had the power), Paul delegates here to the Corinthian Church his own special power as an apostle, of inflicting corporeal disease or death in punishment for sin… Here it is… for the affliction of the body with disease, and even death…, so as to destroy fleshly lust…”

However, the commentary then explains correctly, but quite inconsistently, what Paul meant with the “destruction of the flesh”:

“The ‘destruction of the flesh’ answers to ‘mortify the deeds of the body’… Temporary affliction often leads to permanent salvation…”

Vincent’s Word Study comes closer to the truth, but even he allows, quite unnecessarily, for some kind of a “power” which went beyond excommunication, even though he is not willing to say what it is, and does not seem to support the ridiculous idea that Paul had and USED the power to inflict sickness and disease on others. He writes:

“To deliver… unto Satan for the destruction of the flesh. On this very obscure and much controverted passage it may be observed: 1. That it implies excommunication from the Church. 2. That it implies something more, the nature of which is not clearly known. 3. That casting the offender out of the Church involved casting him back into the heathen world, which Paul habitually conceives as under the power of Satan. 4. That Paul has in view the reformation of the offender: ‘that the spirit may be saved,’ etc. This reformation is to be through affliction, disease, pain, or loss, which also he is wont to conceive as Satan’s work… Hence in delivering him over to these he uses the phrase ‘deliver unto Satan.'”

However, no special voodoo-like curse-inflicting power of the Apostle Paul is implied here. Paul is ordering excommunication–which the local ministry in Corinth had FAILED to carry out. The goal was for the person to see that continuing to live that way might mean, continuing to wither away and be ultimately burned in the lake of fire; and realizing this, to come to his senses and repent and change and mortify his fleshly desires; and to become subject to God, so that he could be allowed to return to the Church congregation in Corinth.

Paul had in mind the salvation of the person, so that at the time of Christ’s return, “in the day of the Lord Jesus,” he would be given the privilege to enter the Kingdom of God as a spirit member of the Family of God. Paul wrote in 1 Thessalonians 5:23: “Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ.”

Paul ordered excommunication of the member who was openly practicing horrible sins in plain sight of the other Church members, who were also indirectly effected by that sinful conduct. The person had to learn to use the Holy Spirit to put to death the DEEDS of the BODY, so that HE would live (Romans 8:13). Even after baptism, we have to continuously “mortify” the members of our body, by putting off the old man.

In contrasting those unwilling to repent with converted Church members, Paul wrote in Ephesians 4:17-24:

“This I say, therefore, and testify in the Lord, that you should no longer walk as the rest of the Gentiles walk, in the futility of their mind, having their understanding darkened, being alienated from the LIFE of God, because of the ignorance that is in them, because of the blindness of their heart; who, being past feeling, have given themselves over to lewdness, to work all uncleanness with greediness.

“But you have not so learned Christ, if indeed you have heard Him and have been taught by Him, as the truth is in Jesus: that you put off, concerning your former conduct, the old man which grows corrupt according to the deceitful lusts, and be renewed in the spirit of your mind, and that you put on the new man which was created according to God, in true righteousness and holiness.”

If we do this, then God promises us the following in 2 Peter 1:10-11:

“Therefore, brethren, be even more diligent to make your call and election sure, for if you do these things you will never stumble; for so an entrance will be supplied to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ.”

Lead Writer: Norbert Link

Please explain what Jesus meant in His statement found in Luke 16:16—especially, regarding the Kingdom of God, when He said, “‘…and everyone is pressing into it.’”

In the context of this verse, the account shows that Jesus was reacting to the rejection of His teaching by the Pharisees (compare verse 14). In Luke 16:13, Jesus concluded a parable with this admonition, “‘…You cannot serve God and mammon’”—a statement that challenged the Pharisaical practices!

Continuing in Luke 16:15-16:

“And He said to them, ‘You are those who justify yourselves before men, but God knows your hearts. For what is highly esteemed among men is an abomination in the sight of God.

“‘The law and the prophets were until John. Since that time the kingdom of God has been preached, and everyone is pressing into it.’”

Now specifically, in the first part of Luke 16:16, Jesus states, “‘The law and the prophets were until John.’” His comment is about how God was represented to men—especially, to those of Israel, and even more directly to the House of Judah. However, the Jews of that time were not even following the law of God or paying attention to what the prophets of God taught. Jesus continued His teaching with another parable, and note the poignant indictment of this lesson:

“‘But he said to him, “If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead”’” (Luke 16:31).

That indeed proved to be the case, for Jesus Christ did rise from the dead, and, still, many of the Jews rejected Him—neither did they repent and turn to God. The proof of this is borne out in the way that the religious Jewish hierarchy fought against the disciples of Jesus who preached of His resurrection (compare Acts 5:22-42 regarding the original Apostles; Acts 7 regarding Stephen; and Acts 13:13-52 regarding the Apostle Paul).

In another account, the story of Jesus restoring life to Lazarus swept throughout the population. Even in the face of a multitude of witnesses to this remarkable miracle, the Pharisees (a dominant religious and political party in Palestine) tried to squelch the truth of the matter!

The people reacted quite differently to this raising of Lazarus from the dead:

“The next day a great multitude that had come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees and went out to meet Him, and cried out: ‘Hosanna! ‘ “Blessed is He who comes in the name of the Lord!” ‘The King of Israel!’ Then Jesus, when He had found a young donkey, sat on it; as it is written: ‘Fear not, daughter of Zion; Behold, your King is coming, Sitting on a donkey’s colt.’ His disciples did not understand these things at first; but when Jesus was glorified, then they remembered that these things were written about Him and that they had done these things to Him. Therefore the people, who were with Him when He called Lazarus out of his tomb and raised him from the dead, bore witness. For this reason the people also met Him, because they heard that He had done this sign” (John 12:12-18)

Note the bitter jealously with which the Pharisees reacted to this event.

“The Pharisees therefore said among themselves, ‘You see that you are accomplishing nothing. Look, the world has gone after Him!’” (John 12:19).

Because of their intransigent attitude, Jesus rebuked those who withstood His preaching of the Gospel:

“‘But woe to you, scribes and Pharisees, hypocrites! For you shut up the kingdom of heaven against men; for you neither go in yourselves, nor do you allow those who are entering to go in’” (Matthew 23:13).

On the one hand, we see that there was a great resistance to what was being preached since the time of John the Baptist, but we also find that many began to turn to God and to believe the message of both John the Baptist and Jesus Christ:

“‘For John came to you in the way of righteousness, and you did not believe him; but tax collectors and harlots believed him; and when you saw it, you did not afterward relent and believe him’” (Matthew 21:32).

Also, John himself testified against those who tried to falsely respond to his preaching:

“Then Jerusalem, all Judea, and all the region around the Jordan went out to him and were baptized by him in the Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, ‘Brood of vipers! Who warned you to flee from the wrath to come? Therefore bear fruits worthy of repentance…’” (Matthew 3:5-7).

Following His healing of a leper, Jesus warned the man to discreetly appear before the priest along with an appropriate offering; but this isn’t what he did:

“However, he went out and began to proclaim it freely, and to spread the matter, so that Jesus could no longer openly enter the city, but was outside in deserted places; and they came to Him from every direction” (Mark 1:45).

After another miraculous event in which Jesus fed a large number of people, notice what followed:

“Therefore when Jesus perceived that they were about to come and take Him by force to make Him king, He departed again to the mountain by Himself alone” (John 6:15).

Even following His resurrection, His own closest disciples anticipated the immediate establishment of God’s Kingdom: “…they asked Him, saying, ‘Lord, will You at this time restore the kingdom to Israel?’” (Acts 1:6).

So we see that while the entrenched religious factions of the time fought against what both John the Baptist and Jesus Christ preached—that is, the Gospel of the Kingdom of God (compare Matthew 3:1-2; 4:17)—many people were “pressing into it.” Some did it for purely political or chauvinistic reasons, and their intentions did not find fulfillment. Others heard the message and understood that they had to “bear fruits worthy of repentance.” That kind of approach was magnified surrounding the events of the Day of Pentecost, when the Holy Spirit was given. The apostles preached the same message as that of John the Baptist and Jesus Christ—one that pointed to the future establishment of God’s Kingdom on the earth.

Here is what Peter preached to those in Jerusalem as the Church of God became established:

“‘But those things which God foretold by the mouth of all His prophets, that the Christ would suffer, He has thus fulfilled. Repent therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord, and that He may send Jesus Christ, who was preached to you before, whom heaven must receive until the times of restoration of all things, which God has spoken by the mouth of all His holy prophets since the world began’” (Acts 3:18-21).

In spite of opposition or even the ill-founded desires of those who sought God’s Kingdom for materialistic and selfish reasons, access is only possible through the door that God has opened—a door which no one can open on their own or shut (compare Revelation 3:7-8). Jesus reveals this important key:

“Then Jesus said to those Jews who believed Him, ‘If you abide in My word, you are My disciples indeed. And you shall know the truth, and the truth shall make you free’” (John 8:31-32).

And this:

“Then Jesus said to them again, ‘Most assuredly, I say to you, I am the door of the sheep. All who ever came before Me are thieves and robbers, but the sheep did not hear them. I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture’” (John 10:7-9).

The lesson for Christians is to make certain that we legitimately seek God’s Kingdom according to the instructions left for us. We have this warning from Jesus:

“‘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).

Today, many, in a sense, are still “pressing into” the Kingdom of God, but as the statement from Matthew 7 reveals, they are going about it the wrong way! They have yet to repent of their sins against God, and they have to OBEY God!

Notice what we said in a previous Q&A: “Christ also refers to the fact in Matthew 11:12 that some would try to ‘press into’ the Kingdom of heaven in the wrong way–thinking that they do not have to keep God’s law anymore (compare Luke 16:16-17).”

Please also note what was written in our booklet, “The Gospel of the Kingdom of God,” on page 24:

“Consider now this passage in Luke 16:16: ‘The law and the prophets were until John. Since that time the Kingdom of God has been preached, and everyone is pressing into it.’ Until the prophet John came, only the Old Testament scriptures—the law and the prophets—were known. In Luke 24:44, the entire Old Testament is summarized as the ‘Law of Moses, and the Prophets, and the Psalms.’ The Kingdom of God had already been preached in the Old Testament, but not with such magnitude and clarity as Christ came to preach. NOW was the real possibility to enter it—since Christ had already qualified as King of that Kingdom, so that He could, with authority, proclaim the Kingdom of God as a future certainty for mankind. NOW it had become NEAR.

“And because of Christ’s preaching, many responded by trying to get into the Kingdom. But unless they were called, they would still not know HOW. Remember, Christ told us in Luke 13:24 that many would TRY to enter it, but would not be able to. Christ warned those of His time, as well as us today, that not everyone who would just say ‘Lord, Lord’ to Christ, would enter the Kingdom of God, but only the person ‘who does the will of My Father in heaven.’ (Matt. 7:21)

“This same thought is expressed in Luke 16:16: Everyone wants to desperately enter the Kingdom of God. But what does Christ tell us in verse 17: ‘And it is easier for heaven and earth to pass away than for one tittle of the law to fail.’ In other words, if you want to enter into eternal life, keep the commandments. Only those who do the will of the Father, which is, to keep the commandments of God, will enter the Kingdom of God. And now Christ continues to give us an example of such a commandment to be kept, in verse 18: ‘Whoever divorces his wife and marries another commits adultery; and whoever marries her who is divorced from her husband commits adultery.’

“’You shall not commit adultery’ is one of the commandments that we are to keep. And divorcing someone for any other than Biblical reasons and then marrying again, is a violation of the law against adultery. In order to enter the Kingdom of God, in order to be part of the Kingdom of God, we must keep God’s Law. It is the SAME Law, as we are told in Luke 16:16, that had already been preached up until the time of John the Baptist. It is easier for heaven and earth to pass away than for the Law to fail.”

Also consider the truth that Paul wrote about, when he stated: “Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; nor does corruption inherit incorruption” (1 Corinthians 15:50). As he explains throughout this chapter, physical must be changed to spiritual, and that can only be accomplished through our belief in and obedience to our Savior, Jesus Christ!

Finally, let us be reminded of exactly who will inherit the Kingdom of God–those who are truly able to be “pressing into it”:

“Listen, my beloved brethren: Has God not chosen 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).

Lead Writer: Dave Harris

What is meant in John 1:14 that Jesus was "full of grace?"

John 1:14 says that “.. the Word [the “Logos,” that is, Jesus Christ the Spokesman] became flesh and dwelt among us, and we beheld His glory… full of grace and truth.”

The Greek word “charis,” which is commonly translated as “grace,” has a variety of meanings. It can and very often does refer to God’s forgiveness of our sins–His “unmerited pardon”–and to our justification. We read in Romans 3:24 that we are “being justified freely by His grace” (compare also Titus 3:7).

But we have to realize that Jesus Christ never sinned and that He therefore did not have to receive any “unmerited pardon” for sin. Still, we read in Luke 2:52 that Jesus increased in wisdom and stature and in grace with God and men. Most translations render this verse as, “Jesus increased… in favor with God and men,” but in the Greek, the word “charis” is used which is translated as grace in John 1:14.

This shows that the word “grace” can also have the meaning of “favor.” We find that later, “great grace was upon” all of the early apostles when they witnessed to Christ’s resurrection with great power (Acts 4:33).

Adam Clarke’s Commentary on the Bible states that Christ was full of “favor, kindness, and mercy to men; teaching the way to the kingdom of God, with all the simplicity, plainness, dignity, and energy of truth.”

Albert Barnes’ Notes on the Bible supports this understanding, stating: “The word ‘grace’ means ‘favors,’ gifts, acts of beneficence. He was kind, merciful, gracious, doing good to all, and seeking man’s welfare by great sacrifices and love; so much so, that it might be said to be characteristic of him, or he ‘abounded’ in favors to mankind. He was also ‘full of truth.’ He declared the truth. In him was no falsehood…”

In 1 Corinthians 16:3, we read that Paul told the disciples that he wanted to send someone to “bear your gift to Jerusalem.” The Authorized Version says, “your liberality.” The Greek word is “charis”–commonly translated as “grace.” This shows that the concept of grace includes gifts which are given freely and with liberality.

We read in John 1:16-17: “And of His fullness we have all received, and grace for grace. For the law was given through Moses, but grace and truth came through Jesus Christ.” The commentary of Jamieson, Fausset and Brown explains that the phrase “grace for grace” means, “grace upon grace… in successive communications and larger measures, as each was able to take it in.”

John was not saying here that we need to sin more so that God’s forgiveness of our sins might abound (compare Romans 6:1-2 and Jude 4), but that Christ bestowed gradually more and more favors on His disciples.

The Greek word for grace can also mean “gracious.” We read that Jesus spoke with “gracious words” (Luke 4:22), so that all marveled at them. And so, we are admonished today to always speak “with grace, seasoned with salt, that you may know how you ought to answer each one” (Colossians 4:6).

When we read that God gives us grace, then this does not only mean forgiveness of our sins upon repentance, but it can also refer to special favors and physical and spiritual help which we may need. We read in Hebrews 4:16: “Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.”

The Greek word for grace (“charis”) can also mean “thanks” or “thankworthy” (compare Romans 6:17; 1 Peter 2:19 in the Authorized Version). To be truly thankful is a gift or favor from God, which we must use and apply toward God and man.

Christ, full of grace, is willing to bestow His grace on us. But we also read that we must be truly humble in order to obtain God’s grace (1 Peter 5:5; compare James 4:6). We must be careful and diligent, lest through a root of bitterness, “anyone fall short of the grace of God” (Hebrews 12:15).

When we read that Christ was full of grace, we need to understand that He was gracious to people, full of compassion and mercy. Since He was also full of truth, we need to comprehend that He never lied or compromised with God’s truth, just to “please” someone or avoid confrontation or persecution.

The One Volume Commentary by Dummelow states regarding John 1:14: “… grace is the divine favour and loving-kindness; truth … is not simply veracity, but holiness in general… Christ was full of grace and holiness, not that He might keep them to Himself, but that He might bestow them upon men.”

We must become people full of grace and truth–to be used for the benefit of others (compare Ephesians 4:29). Hebrews 12:28 says: “Therefore, since we are receiving a kingdom which cannot be shaken, let us have grace, by which we may serve God acceptably with reverence and godly fear.” We are to be “good stewards of the manifold grace of God” (1 Peter 4:10)–not for selfish purposes, but for the purpose of sharing it with others.

We must be gracious and compassionate, filled with lovingkindness and goodwill, bestowing favors on others, as we have opportunity (compare Galatians 6:10). At the same time, we must be upright and dependable, truthful and trustworthy. As Christ’s disciples, we must grow in HIS grace and in HIS knowledge (2 Peter 3:18).

We must develop in us and embrace Christ’s gracious character traits, and we must steadily increase in the understanding of Christ–including how to answer someone truthfully and tactfully who asks us about our faith (1 Peter 3:15). Let us strive then to imitate Christ by reflecting His character, filled with grace and truth.

Lead Writer: Norbert Link

I was reading in Matthew tonight and came across Matthew 11:12: "‘And from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force.’" Can you shed any light on what this means?

As a beginning point in answering your question, first consider these comments from the NASB Study Bible regarding “suffers violence,” as translated in Matthew 11:12: “The Greek here is taken in a passive sense. In this context its passive meaning is, ‘suffers violent attacks.’ The verse emphasizes the ongoing persecution of the people of the kingdom.”

The statement by Jesus in Matthew 11:12 reflects the violence of persecution against representatives of the Kingdom of God. Specifically, those in the forefront of proclaiming the future establishment of God’s Kingdom on the earth are targets of mortal violence.

In the account of the ministry and message of John, we find this record: “In those days John the Baptist came preaching in the wilderness of Judea, and saying, ‘Repent, for the kingdom of heaven is at hand!’” (Matthew 3:1-2). John also foretold the Christ (compare verses 11-12)—note what He proclaimed: “From that time Jesus began to preach and to say, ‘Repent, for the kingdom of heaven is at hand [margin: “has drawn near”]’” (Matthew 4:17).

Subsequently, we find this statement from Jesus about both John the Baptist and Himself: “‘But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished. Likewise, the Son of Man is also about to suffer at their hands.’ Then the disciples understood that He spoke to them of John the Baptist” (Matthew 17:12-13).

John the Baptist, who came is the “‘spirit and power of Elijah’” (Luke 1:17), was murdered at the order of Herod. The grisly account of the beheading of John is found in Matthew 14, verses 1-12.

Jesus Christ, who is the Son of God (compare John 3:16), was murdered at the hands of the Roman governor, Pilate, along with the demands of His own people! While even Pilate tried to avoid ordering the death of Jesus, those Jews who had assembled to accuse Jesus made the proceedings personal in their hatred when they responded to Pilate: “And all the people answered and said, ‘His blood be on us and on our children’” (Matthew 27:25).

Following the Day of Pentecost and the establishment of the New Testament Church of God, the followers of Christ suffered persecution: Peter and the apostles were beaten (Acts 5:40); Stephen was martyred (compare Acts 7); Herod killed the apostle James (compare Acts 12:1-2); and Paul suffered terrible violence once he was converted to Christianity (compare 2 Corinthians 11:22-33).

Jesus warned His followers to be prepared to be treated unjustly. Notice the following three passages:

“‘Remember the word that I said to you, “A servant is not greater than his master.” If they persecuted Me, they will also persecute you. If they kept My word, they will keep yours also’” (John 15:20).

“‘These things I have spoken to you, that in Me you may have peace. In the world you will have tribulation; but be of good cheer, I have overcome the world’” (John 16:33).

“‘Then they will deliver you up to tribulation and kill you, and you will be hated by all nations for My name’s sake’” (Matthew 24:9).

Christians are representatives of the Kingdom of God—they are called “ambassadors for Christ” (2 Corinthians 5:20). As such, those who are the citizens of this world and of this age in which Satan is the ruler—even its god—will reject us (compare John 12:31; 2 Corinthians 4:4; 1 John 5:19). Jesus said in Matthew 10:34-39:

“‘Do not think that I came to bring peace on earth. I did not come to bring peace but a sword. For I have come to ‘set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law’; and ‘a man’s enemies will be those of his own household.’ He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than Me is not worthy of Me. And he who does not take his cross and follow after Me is not worthy of Me. He who finds his life will lose it, and he who loses his life for My sake will find it.’”

Notice that Jesus confronted those who rejected Him and His message: “‘You are of your father the devil, and the desires of your father you want to do. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it’” (John 8:44).

No one who follows the lead of Satan, who is the father of all violence, can or will have access to the Kingdom of God, which is presently in heaven, but which will come to and be established on earth. The record of the Bible is that Satan has tried to take over the realm of heaven, and he utterly failed in his rebellion (compare Isaiah 14:12-15; Ezekiel 28:11-17). Jesus spoke of this angelic rebellion when He said, “‘…I saw Satan fall like lightning from heaven’” (Luke 10:18).

Satan has continued to foment violence against those who repent, who turn to God and to the promise of His Kingdom. He will also again seek to fight God, and, as prophecy shows, he will again fail:

“And war broke out in heaven: Michael and his angels fought with the dragon; and the dragon and his angels fought, but they did not prevail, nor was a place found for them in heaven any longer. So the great dragon was cast out, that serpent of old, called the Devil and Satan, who deceives the whole world; he was cast to the earth, and his angels were cast out with him” (Revelation 12:7-9).

Even after Jesus Christ returns to the earth and establishes God’s Kingdom for a period of 1,000 years, Satan, once he is released, will make a final violent attempt to deceive and motivate humans and to lead them in an attack on God’s ruling government (compare Revelation 20:7-9). Following these events, as Revelation 20:10 shows, Satan the devil will never again have access to God or the realm of God.

In addition, Jesus’ statement in Matthew 11:12 also emphasizes the fact that God’s disciples must STRIVE with all their might to enter the Kingdom of God (compare Luke 13:24).

Scofield Reference Notes point out: “It has been much disputed whether the ‘violence’ here is external, as against the kingdom in the persons of John the Baptist and Jesus; or that, considering the opposition of the scribes and Pharisees, only the violently resolute would press into it. Both things are true. The King and His herald suffered violence, and this is the primary and greater meaning, but also, some were resolutely becoming disciples.”

The Ryrie Study Bible adds: “Since the time John began preaching, the response has been violent, whether by vicious opponents or enthusiastic supporters.”

John 6:15 even reports that some of Christ’s overly zealous supporters “were about to come and take Him by force to make Him king,” and that Jesus “departed again to a mountain by Himself alone.”

Christ also refers to the fact in Matthew 11:12 that some would try to “press into” the Kingdom of heaven in the wrong way–thinking that they do not have to keep God’s law anymore (compare Luke 16:16-17). In addition, “violent people” killed Christ so that they did not have to give up their authority and power (compare John 11:48-50). They refused to enter the Kingdom of God and tried to take it forcefully away from others. Jesus said about the scribes and Pharisees in Matthew 23:13: “‘Woe to you, scribes and Pharisees, hypocrites! For you shut up the kingdom of heaven against men; for you neither go in yourselves, nor do you allow those who are entering to go in.'”

Because the faithful people of God continue to proclaim the Gospel of the Kingdom of God, this very activity brings about violent reactions, arguments and persecutions. As the Nelson Study Bible writes: “… violent people forcibly oppose the kingdom with their hostility… As Christ’s kingdom advances, so do the attacks against it.” This is Satan’s world in terms of government, and he is inspiring violence in defense of his position. Even at the present time and on into the near future, Christians do and will suffer violent attacks on behalf of the kingdom of heaven!

For more information, please read our free booklet, “The Gospel of the Kingdom of God”.

Lead Writers: Dave Harris and Norbert Link

Could you explain the concept of "laying on of hands"?

The ceremony of “laying on of hands” is mentioned as one of the basic doctrines of God’s Church (Hebrews 6:2). However, when reading quite a few commentaries, the very existence of that doctrine is commonly denied–nor is there any understanding as to what this doctrine contains.

The “laying on of hands” is a symbolic act, setting individuals apart for God’s special intervention. Already in Old Testament times, it was understood as symbolizing the imparting of godly blessings (Genesis 48:13-20), His authority and spiritual power (Numbers 27:18; Deuteronomy 34:9). In New Testament times, especially after the establishment of the New Testament Church, the laying on of hands has been exclusively performed through God’s true ministers and serves to show that God works through His ministers.

The following sets forth several examples of laying on of hands, as practiced today by the Church of the Eternal God and its corporate affiliates in Canada and Great Britain:

1) Baptism and Laying on of Hands

There is no promise in the Bible that since the foundation and establishment of the New Testament Church in 31 A.D., someone will receive the Holy Spirit without prior proper baptism as an adult–after repentance and belief in Christ’s Sacrifice–and the laying on of hands by God’s ordained ministers. This symbolic act sets the baptized person aside or sanctifies him or her for the divine purpose of receiving from God His Holy Spirit.

We stated the following in our Q&A on baptism through ordained ministers:

“The biblical record indicates that only ordained ministers of God should perform baptisms. The reason is that the baptism is done for the purpose of receiving the Holy Spirit. We need to remember that following baptism by immersing under water, the minister is to pray over the person and to lay his hands on their head so that the person can receive the Holy Spirit. The Bible shows that without the laying on of hands, a person normally does not receive the Holy Spirit.

“Notice this in Acts 8:12-17: ‘But when they believed Philip [one of the original seven deacons, Acts 6:5] as he preached the things concerning the kingdom of God and the name of Jesus Christ, both men and women were baptized… Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, who, when they had come down, prayed for them that they might receive the Holy Spirit. For as yet He [better translated: it – the Holy Spirit, which is not a Person, but God’s POWER] had fallen upon none of them. They had only been baptized in the name of the Lord Jesus. Then they laid hands on them, and they received the Holy Spirit… Simon [Magus] saw that THROUGH THE LAYING ON OF THE APOSTLES’ HANDS the Holy Spirit was given…’ (Compare, too, Acts 19:5-6).”

2) Healing and Laying on of Hands

Luke 4:40 shows that Christ laid His hands on sick people when He healed them. We also find that only God’s ministers were given special authority from God to pray for the sick and to lay their hands upon them (while anointing them with oil). Notice James 5:14-15: “Is anyone among you sick? Let him call for the elders of the church, and let them pray over them, anointing them with oil in the name of the Lord. And the prayer of faith will save the sick, and the Lord will raise him up.”

Mark 6:13 describes how God used the apostles to heal the sick: “And they cast out many demons, and anointed with oil many who were sick, and healed them.” In Mark 16:18, Christ adds the following: “… they will lay hands on the sick, and they will recover.”

The laying on of hands accompanies an elder’s prayer for the afflicted. We read in Acts 9:17: “And Ananias… laying his hands on him he said, ‘Brother Saul, the Lord Jesus… has sent me that you may receive your sight and be filled with the Holy Spirit.” We then read, in verse 18, that “Immediately there fell from his eyes something like scales, and he received his sight at once; and he arose and was baptized.” (For a thorough discussion that Ananias was in fact an elder, read our Q&A on baptism.)

We also read in Acts 28:8: “And it happened that the father of Publius lay sick of a fever and dysentery. Paul went in to him and prayed, and he laid his hands on him and healed him.”

Taking all these passages together, God instructs us, when we are sick, to call for the elders of His Church to pray for us and to anoint us with oil – a symbol of the Holy Spirit – and to lay hands on us, so that we can be healed (James 5:14-15; Mark 16:18). If such a personal ministerial visit is not possible, then elders are permitted to use and pray over a cloth, anointing it with a drop of oil as the symbol of the Holy Spirit, laying or placing their hands on the cloth, and asking God to heal the sick person who will receive this cloth. This is based on numerous passages in the Bible, showing us that people were healed when touching the garments of Christ (Mark 6:56) or the aprons or handkerchiefs from Paul’s body (Acts 19:11-12).

Acts 19:11-12 shows that “God worked unusual miracles BY THE HANDS OF PAUL, so that even handkerchiefs or aprons were brought from his body to the sick, and the diseases left them and the evil spirits went out of them.” While many times Christ and the apostles cast out demons by their word (Matthew 8:16; Mark 6:13; Acts 16:16-18), without the laying on of their hands, we find that in Luke 13:11-16, Christ cast out a Satanic spirit of infirmity by laying His hands on the sick and afflicted person.

3) Marriage and Laying on of Hands

In our Q&A on Christian marriage ceremonies, conducted by God’s ordained ministers, we state the following:

“During the ceremony, the minister emphasizes the purpose of marriage, and that the couple is entering into a life-long COVENANT with God. He also places his hands on the couple, while asking God in prayer to sanctify the marriage and to set aside the couple for the holy purpose of the marriage relationship. (That God’s minister lays hands on the couple is highly significant: The Biblical procedure of laying on of hands is done for ‘sanctification,’ that is, for the purpose of setting the person or persons aside for a holy purpose.).”

4) Blessing of Little Children and Laying on of Hands

Jesus Christ, while here on the earth, specifically and ceremonially blessed little children: “And He took them up in His arms, laid His hands on them, and blessed them” (Mark 10:16; compare Matthew 19:13-15). The Church of God now follows this example by setting aside a time during the annual Feast of Tabernacles celebrations to bless little children, and especially, to ask God to grant them His protection and guidance. This, then, has become a “custom” or “tradition” of the Church.

5) Ordination and Laying on of Hands

Ordinations of deacons and deaconesses and elders are done strictly through the ministry, and they are always accompanied by the laying on of hands–setting the ordained person aside for the godly office of a deacon or deaconess or an elder (Acts 6:2-6; 1 Timothy 4:14; compare also 1 Timothy 5:22). Notice especially 2 Timothy 1:6: “Therefore I remind you to stir up the gift of God which is in you THROUGH THE LAYING ON OF MY HANDS.” This procedure is also applied when a deacon is raised to the office of an elder, and when an elder is raised to a higher rank within the ministry, such as pastor or evangelist.

The Jamieson, Fausset and Brown commentary states about the ordination, as described in Acts 6:6: “… when they had prayed, they laid their hands on them–the one proclaiming that all official gifts flowed from the Church’s glorified Head, the other symbolizing the communication of these to the chosen office-bearers through the recognized channels.”

As we can see, the doctrine of “laying on of hands” is very important–it is in fact foundational for our very salvation. This doctrine requires and demands a functioning godly ministry. God has established this procedure for His Church: “For the lips of a priest should keep knowledge, And people should seek the law from his mouth; For he is the messenger of the LORD of hosts” (Malachi 2:7). It is an awesome responsibility to stand as representatives of God and Jesus Christ in matters such as these. Likewise, lest we look upon the administration of God’s Church lightly, let us also consider the warning of Hebrews 5:4 concerning what God has ordained: “And no man takes this honor to himself, but he who is called by God, just as Aaron was.”

Lead Writer: Norbert Link

You teach that Christians should not keep man's holidays, such as Christmas, but rather, they need to observe God's annual Holy Days. Why can't we do both? And what, exactly, are those annual Holy Days, and how are they different from days such as Christmas?

We are indeed close to the time of the year when people get all excited in anticipation of the Christmas season, complete with the hustle and bustle of shopping and, far too often, excesses both in over-spending, over-eating and over-drinking.

Far too many never seem to stop and think about the consequences of these excesses. Are people considering the fact that what is charged and overspent has to be paid back and sometimes at high interest rates, and that for a long time; also, that there are long range effects of excesses in eating and drinking to one’s health; and finally, that there are terrible consequences for family relationships; especially, when arguments break out, leading to violence to the degree that someone loses his or her life?

Why is it that many don’t seem to ask: Is this really what God wants us to do? And apart from the excesses, where do the Christmas customs come from in the first place, and are they biblically based?

The attitude seems to be: Don’t confuse me with the facts. But the facts are that in spite of the saying, “Let’s put Christ back into Christmas,” Christ was never in Christmas to begin with.

For instance, there is no biblical emphasis on the day He was born. The Bible nowhere tells us WHEN He was born, except that it makes it abundantly clear that He was NOT born anywhere near December 25. The biblical emphasis is more on the fact of His death and resurrection–showing the importance of the teaching that by His shed blood and His resurrection, man can also obtain forgiveness of sin and eternal life. And the Bible does tell us when Christ died and when He was resurrected–but this did not occur on “Good Friday” or “Easter Sunday”–both of which are additional human inventions based on paganism.

The whole Christmas manger scene is a complete fraud. There were no wise men at the manger. The number of the wise men is not specified. It is only stated that they gave three types of gifts, but they didn’t see Christ until He was a young child. At that time, He was no longer in a manger, but lived in a house (Matthew 2:11). According to Matthew 2:16, Christ was at that time perhaps as old as two years, since King Herod had all children two and under killed, based on the information which he had received from the wise men.

It was the shepherds watching over their flocks by night who visited Joseph, Mary and the Baby when He was born. An historical study of the area would determine that they never had flocks out in the fields after late October, so the date of Christ’s birth could not have occurred after the end of October. There is no biblical injunction to celebrate one’s birthday and, as mentioned, there is certainly no emphasis placed on the date of Christ’s birth.

The Bible tells us that we must not keep man’s religious holidays, which are steeped in paganism (compare Deuteronomy 12:29-32). A perusal of any encyclopedia or reliable historical source into the origins of the Christmas holiday would bring one to the conclusion that it and its customs are totally pagan in origin. In fact, ALL the Christmas customs, as well as the festival itself, are derived from the worship of pagan deities and sun gods. For full proof, please read our free booklet, “Don’t Keep Christmas.”

What the Scriptures clearly tell us and what mankind for the most part rejects, is the command to observe the seven annual Holy Days of GOD, outlined in Leviticus 23 and Deuteronomy 16. Seven is oftentimes representative of the number of completion (compare, for example, the 7-day week created by God, as recorded in Genesis 1 and 2). The seven annual Holy Days picture God’s plan for mankind from beginning to end. They are holy because God placed His presence in them. They totally encompass what God has in mind for mankind as to man’s potential and reason for being on this earth.

God’s annual Holy Days are introduced with the Passover, which is a memorial of Christ’s death. It was on the day of Passover, in 31 A.D., that Jesus Christ died. Contrary to popular belief, that day was a WEDNESDAY–NOT a Friday. The Passover is a festival but not an annual Holy Day per se.

The first and last Days of Unleavened Bread are the first two annual Holy Days. They picture putting sin out of our lives and also point at the resurrection of Jesus Christ–which occurred on SATURDAY at sunset, and NOT on Sunday morning–exactly three days and three nights after His BURIAL–during the Days of Unleavened Bread. It is only through Christ living in us that we can overcome sin. Seven denotes completion, so the SEVEN Days of Unleavened Bread picture removing sin completely. We put the physical leaven out of our homes, and refrain from eating leavened products during that time, as a symbol of putting sin out of our lives.

The next annual Holy Day is Pentecost, which pictures, historically, the Church receiving the Holy Spirit. When we repent of our sins, believe in and accept Jesus Christ as our personal Savior, are baptized and have hands laid on us by a true minister of Jesus Christ, we, too, receive the gift of the Holy Spirit–as a down payment or guarantee of eternal life (see 2 Corinthians 5:5). With the help of God’s Spirit in us, we can and must grow in the fruit of the Spirit, as well as in the grace and knowledge of Jesus Christ, by using the tools God provides for us, including prayer, Bible study, meditation and occasional fasting.

Pentecost is followed by the annual Holy Day of the Feast of Trumpets. It pictures the glorious return of Jesus Christ to establish the Kingdom of God on this earth. At the same time, true Christians who are still alive, and those who died in Christ and who are then resurrected, will be given eternal life in the Family of God.

The Day of Atonement is the fifth annual Holy Day, which pictures the removal of Satan. Christ will place all of man’s sins, for which Satan is responsible, on his head and will banish him for 1,000 years. During that time, he will be unable to deceive mankind.

Following Atonement is the annual Festival of the Feast of Tabernacles. This is a seven day event. The first day of the seven-day Festival is an annual Holy Day. The Festival pictures the millennial rule of Christ and His saints on this earth and over this earth. The Kingdom or Family of God will rule mankind to help them also reach their potential–eternal life in the Kingdom of God as the very members of the God Family.

The final and seventh annual Holy Day is the “Eighth Day” or the “Last Great Day,” which pictures a time after the Millennium, when those will be resurrected who have lived and died without ever having been given an opportunity to know and accept Christ as their personal Savior. Then, they will have their opportunity to either accept or reject Christ and the government of God over them. Those who reject God the Father and Jesus Christ will be thrown into the lake of fire to be devoured and burned up–their existence will cease. The Bible does not teach a never-ending torture in an ever-burning hell fire; rather, their final punishment will be swift and decisive.

After all these events, God the Father will come to earth and dwell with His Family of immortal Spirit-born Sons and Daughters. The God Family will rule for all eternity, and there will be no more pain, sorrow or death (see Revelation 21:4)

This future for man, which is revealed through God’s annual Holy Days, is much more fulfilling than the false commercialized Christmas or Easter concepts pushed upon an unsuspecting and deceived world. In fact, Christmas and Easter celebrations portray an altogether false image of Jesus Christ. They either picture Him as a little baby in a manger, or as a dead man on the cross. But Christ is ALIVE–He is our LIVING High Priest–the second glorified and all-powerful member of the immortal GOD Family. He is LIVING in true Christians to help them become born-again immortal members in the God Family as well.

Why would we want to neglect keeping God’s meaningful Holy Days, by substituting them with a cheap and unsatisfying alternative? And why would we try to engage in syncretism–mixing paganism with Christianity–in an attempt to keep all of them? God tells us not to do this! (For more information, please read our free booklet, “Is That in the Bible?–Man’s Holidays or God’s Holy Days.”)

The choice seems clear. It is the choice between sin and righteousness; between life and death. God wants us to choose life and live–we as well as our descendants. Let us ensure that we DO choose life.

Lead Writer: Rene Messier

What, exactly, are the mansions in John 14:1-3, which Christ is preparing for His disciples?

Christ said the following in John 14:1-3:

“Let not your heart be troubled; you believe in God, believe also in me. In My Father’s house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also.”

First of all, please notice that after Jesus has prepared these “mansions,” He will come again to the earth and receive His disciples to Himself so “that where I am, there you may be also.” When Christ spoke these words, He was here on earth. That is where His disciples “may be also”–here on earth, not in heaven.

The mansions which Christ was going to prepare are in no way homes which Christians will occupy in heaven, after their death, as many denominations and even some in the Church of God erroneously teach.

Rather, as we point out in this week’s Editorial, “Moving to a New Home,” “we have long understood that these mansions or dwelling places represent rulership positions of authority given to the saints here on earth, at Christ’s return (compare Revelation 5:10; 22:12; Luke 19:17, 19). In our booklet “Is That in the Bible? – The Mysteries of the Book of Revelation!,” on pages 39/40, we state the following: ‘The Greek word for “mansions” refers to dwelling places. It literally means, “dwellings” (compare the margin of the New King James Bible). The same word is used in John 14:23, where it is translated as “home.” According to the Nelson Study Bible, “Everybody has a longing for a permanent, secure place. Such places have already been set aside for all of God’s children.”‘”

Why and how did the Church come to the understanding that the mansions in John 14:1-3 are indeed “rulership” positions?

First, we are setting forth the following excerpts from an article by Herman L. Hoeh, which was published in 1972 in “The Good News of Tomorrow’s World.” The article was titled, “What Is The Place that Jesus Is Preparing?”

In the article, it was stated:

“In His Father’s house, Jesus said plainly, there were many ‘mansions.’ If it had not been true, He said, He would have told us. The Greek word ‘move’ translated ‘mansion’ means in more modern English, ‘a room, a place of staying, an abode, a chamber.’ So in the Father’s house there are a number of ROOMS OR CHAMBERS… When in the Temple, Jesus said to the Jews who were selling doves and cattle therein: ‘Make not my FATHER’S HOUSE an house of merchandise’ (John 2:16)… The TEMPLE at Jerusalem was an earthly type (Heb. 8:5) of the Father’s house in heaven. Luke 19:46 and Isaiah 56:7, also quote the Lord as saying of the TEMPLE. ‘MY HOUSE is a house of prayer ….” So the Temple at Jerusalem in Christ’s day was a type of the Father’s house in heaven…

“In turning to Jeremiah 35:2, we read this: ‘Speak unto them, and bring them into the house of the Lord, INTO ONE OF THE CHAMBERS.’ In the fourth verse of the same chapter, we notice that different chambers were for persons of different rank. Hanan, a man of God, had his chamber or room ‘BY the chamber of the princes … which was ABOVE the chamber of … the keeper of the door.’

“The various chambers or ‘mansions’ corresponded to the ranks of the persons residing in them. Each room of the Temple — a type of the Father’s house — not only designated the RESIDENCE of each official, but also indicated his POSITION OR OFFICE, whether he was a doorkeeper or prince…

“Jesus said: ‘I go to prepare a place for you.’ We learn from other scriptures that Jesus did go to heaven, to the right hand of the Father, where He now acts as our ‘High Priest’ (Heb. 9:11)… A part of the function of the office of High Priest is the preparation of a place for each of us as Jesus promised the disciples…

“There are TWO TEXTS in the Bible which tell us what is being PREPARED.

“The first is in Matthew 25:34. Here Christ said: ‘Come, ye blessed of my Father, inherit the kingdom PREPARED for you from the foundation of the world.’ The other text is in Rev 21:2, ‘And I John saw the holy city, new Jerusalem, coming down from God OUT OF HEAVEN, PREPARED as a bride adorned for her husband’… Since it is the Kingdom and the Holy City that are finally PREPARED for us ALL, then what Jesus is preparing for EACH of us must be individual positions IN THE KINGDOM AND IN THE NEW CITY, JERUSALEM…

“The Temple had rooms which served as offices for the various residents holding different ranks. In the same way, each of us will have his own personal place or office in the Holy City, in accordance with how well we use the talents God has given us in this life. The more we overcome in this life, the more honorable will be our places in the New Jerusalem and the greater will be our offices of responsibility in the Kingdom…

“Revelation 21:2 plainly proves that the Holy City — the Father’s house or home, SINCE HE WILL MAKE IT HIS PLACE OF FUTURE RESIDENCE (Rev. 21:3 and 22:3) is one of the two things that Jesus is preparing now in heaven…

“Jesus returned to heaven to receive the Kingdom (Luke 19:12). He must be preparing it while acting in the office of High Priest. Since the Kingdom is prepared for all of us to inherit, then the particular place Christ is preparing for each of us must be our own position or office in that Kingdom. PLACE means POSITION, OFFICE, RANK, as well as geographical location. Our places or positions in the government of God will depend on the office we hold. Christ has FIRST PLACE, as He is King of kings. We shall all have secondary PLACES, lesser positions under Him.

“The Kingdom of God is the government of God, the members of which are to be born of God. Being born of God makes the entire Kingdom, then, the FAMILY of God… That is why Jesus used the ancient Temple as a physical type of the spiritual FAMILY or KINGDOM OF GOD.

“Now it is becoming obvious why our places or positions in God’s government had to be prepared in heaven by Jesus. We could not receive the Holy Spirit, the only means by which we can enter the Kingdom, until Christ ascended (John 16:7.) Christ prepares our places or positions in the Kingdom by being our High Priest, interceding for us and by giving us the Spirit of God. The places or positions — the responsibilities of office — are being prepared by training us to fill those offices. Jesus, as our High Priest, has been calling, justifying and perfecting each of us for His Kingdom so that when the Kingdom of God comes to this earth (Matt. 6:10), each position or place in it will be fully prepared by having one of us fill that particular office… Jesus will return from heaven in clouds. We are going to meet Him in the air (I Thes. 4:15-17). At that time Jesus will give us our places or positions in the Kingdom, according to how well we have done with what we have been given…

“Christians are not going to heaven after all. We are to be with Jesus here on this earth — ‘that where I AM, THERE ye may be also.’ We shall be ruling with Christ on earth over the nations (Rev. 20:4). And after that, the New Jerusalem comes down out of heaven to the new earth. Even the Father Himself will dwell among us here on the new earth where we shall live and reign forever (Rev. 22:3-51.).”

Now notice VERY carefully:

The “mansions” or positions of rulership which Christ is preparing in heaven will be given to us when He returns to this earth as the King of kings and the Lord of lords, in great power and great glory. It is THEN when He will give us those positions! Even though the earthly Temple–the Father’s house–was most certainly an earthly type of the Temple of God in heaven, Christ’s reference in John 14:1-3 was not in any way LIMITED to the physical Temple on earth or the Temple in heaven. Please notice too that when the heavenly Jerusalem will descend to this earth in the future, there will be NO Temple in it, “for the Lord God Almighty and the Lamb are its temple” (Revelation 21:22).

Therefore, the “Temple” or the “Father’s house,” which Jesus refers to in John 14, must be viewed foremost in a spiritual way. As the Editorial in this week’s Update points out, “We know from John 2:16 that the Father’s house is the Temple of God, but in John 14, Jesus is referring to God’s spiritual Temple–the Church of God (compare 1 Peter 2:5; 1 Corinthians 3:16-17; 2 Corinthians 6:16).”

Christ mainly refers to the Church of God, when talking about the “Father’s house.” Indeed, in the Church in which the Father and Jesus Christ “dwell” (compare John 14:23), there are many mansions or “homes.” God dwells in each and every one of His disciples. And each disciple will receive his or her place in that Temple–the born-again Church of God–based on how well he or she performed in this life. As this week’s Editorial continued:

“This does not mean that we will go to heaven before or at the time of Christ’s second coming; rather, we have long understood that these mansions or dwelling places represent rulership positions of authority given to the saints here on earth, at Christ’s return (compare Revelation 5:10; 22:12; Luke 19:17, 19).”

As Herman Hoeh’s above-quoted article pointed out, Christ will give us our rulership positions when He returns. We will rule with Christ for one thousand years, on this earth, not in heaven, and our authority will be dependent on how well we have overcome–in this life–our sinful nature, this society and Satan the devil. Today, we are part of the spiritual Temple of God–the Church–but only as begotten members. We still can leave the Father’s house–the Church–while in this flesh. We still can fall away, by losing the Holy Spirit and committing the unpardonable sin (Hebrews 6:4-8).

When Christ returns, we will become Spirit-born members–members of the very FAMILY OF GOD–and as such, we will be incapable of sinning, as GOD cannot sin. God the Father and Jesus Christ will then for all eternity dwell “in us,” and we in Them (compare John 17:21-23). Then, we can and will never fall away; we will never leave God’s spiritual house–His spiritual Temple. Rather, we read in Revelation 3:12: “He who overcomes, I will make him a pillar in the temple of My God, and he shall go out no more.”

The Revised Standard version says: “… never shall he go out of it.” The Revised English Bible says: “… they will remain there forever.” Moffat writes: “As for the conqueror, I will make him a pillar in the temple of my God (nevermore shall he leave it)…” Very interesting is the rendition of the New Jerusalem Bible: “Anyone who proves victorious I will make INTO a pillar in the sanctuary of my God, and it will stay there for ever…”

Since we will be in the new Jerusalem and since there will be “no temple in it,” and since we will stay forever in God’s Temple, the reference in Revelation 3:12 must be understood foremost in a spiritual way: We will never leave the Church of God–the spiritual Temple of God. Today, the Church is the “Kingdom of God in embryo,” as Herbert Armstrong referred to it many times. But when Christ returns, truly converted begotten Church members will change to born-again Spirit beings, and as such, the Church of God will BE a full part of THE KINGDOM OF GOD and the DIVINE FAMILY of God. At that time, Christ will give us our place in the Kingdom of God–one of the many mansions or offices which He is preparing for each and every one of us, individually, “to give to every one according to his work” (Revelation 22:12).

Lead Writer: Norbert Link

1 Timothy 6:10 says, in the Authorized Version that the "love of money is the root of all evil." Other translations say that it is "a" root. Which rendering is correct, and what does this passage mean?

It is true that many translations say that the “love of money is a root of all evil” (compare the New King James Bible; the New International Version; the Living Bible; the New Revised Standard Version; and the Amplified Bible). Other translations, besides the Authorized Version, maintain that it should say that “the love of money is THE root of all evil” (compare the Revised Standard Version; the Revised English Bible; the New American Bible; the New Jerusalem Bible; Moffat; Scofield; and Lamsa).

The Interlinear Literal Translation states that the original says, “For a root of all evils is the love of money,” but it continues to render the phrase as: “For the love of money is the root of all evil.”

From a practical standpoint, the difference between the two alternate renderings is slight, because in each case, it says that the love of money is the root or a root of ALL evil. (Some, like the New King James Version, render this as, “all kinds of evil.” They add the words “all kinds of,” but these words are not in the original.) The point is, whether the love of money is a root or the root, it leads to ALL evil or ALL evils.

What did Paul mean by that?

To fully understand, we need to read the passage in context. Paul states in 1 Timothy 6:6-12:

“Now godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and clothing, with these we shall be content. But those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition. For the love of money is a [or: the] root of all… evil [or evils], for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows. But you, O man of God, flee these things and pursue righteousness, godliness, faith, love, patience, gentleness. Fight the good fight of faith, lay hold on eternal life, to which you were also called and have confessed the good confession in the presence of many witnesses.”

Paul is describing here two ways of life–the spiritual way of godliness, contentment, righteousness, love of God and faith; and the physical way of greediness, the desire to become rich, and the love of money.

Christ warned us that we cannot serve two masters–God and mammon. He explained that we must not lay up for ourselves treasures on earth (living a way of life which is manifested by our love of money, riches and physical possessions), but that we are to lay up spiritual treasures in heaven. He continued: “For where your treasure is, there your HEART will be also… No one can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon” (Matthew 6:19-21, 24).

Christ makes the same point that Paul is making: Either we love God and His way of life with all our heart, including our desire to be spiritually rich before God, or we love foremost mammon or material possessions, including our desire to be physically rich in this world. Christ continued to explain the incongruity between both ways in Matthew 6:25-34, when He compared the physical worries in this life with what must be our main priority: “But seek first the kingdom of God and His righteousness” (verse 33).

As Paul said in 1 Timothy 6:11, we must “flee” the physical desires to be rich, which are so important in this world, and rather “pursue righteousness.” John explained that the love of God is not in us when we love the world or the things in the world (1 John 2:15-17).

But how and why is the love of money THE ROOT or A (most important) ROOT of ALL evil? How does it lead to temptation and a snare, foolish and harmful lusts, many sorrows, perdition and destruction (compare 1 Timothy 6:9-10)?

Consider man’s first sin. Adam and Eve disobeyed God and ate from the tree of the knowledge of good and evil. Eve was tempted by Satan to do this. She looked at the tree and saw that it was good for food, pleasant to the eye and desirable to make one wise (Genesis 3:6). In other words, the love of something physical motivated her to give in to the temptation of eating from that tree; it produced greed and the harmful lust to do so, and it resulted in her destruction. Adam followed Eve’s lead, and both were punished with many sorrows and death.

The Nelson Study Bible states to 1 Timothy 6:10:

“Greediness may cause a believer even to stray from the faith. Christians may be blinded by greed and materialism to such a degree that they break away from their faith… A life focused on material things produces only pain…”

The Life Application Bible adds: “Greed leads to … marriage problems, robbery, blowups in partnerships. To master greed, you must control it at its root. Get rid of the desire to be rich.”

There are reasons why Christ warned us that it would be very difficult for a rich person to enter the Kingdom of God (Matthew 19:23-24). The main problem is that a rich person may love his riches too much, and he may be unwilling to give them up, if necessary, in order to follow Christ without reservation.

Because of the refusal to follow God whole-heartedly, Mary said about rich people that God “filled the hungry with good things, And the rich He has sent away empty” (Luke 1:53). Christ spoke this timeless warning: “But woe to you who are rich, For you have received your consolation” (Luke 6:24).

James adds that the rich man “also will fade away in his pursuits” (James 1:11), continuing, “Come now, you rich, weep and howl for your miseries that are coming upon you! Your riches are corrupted, and your garments are moth-eaten. Your gold and silver are corroded, and their corrosion will be a witness against you and will eat your flesh like fire. You have heaped up treasures in the last days” (James 5:1-3).

Notice! James’ warning is for our time–the “last days.” When our worldwide economic troubles increase–and especially in the United States of America–all our wealth, riches and money will be useless and without value. None of them will help us–people will throw their gold (which some today are desperate of acquiring, because of its high temporary and artificial value) as well as their silver into the streets, treating it as refuse, because it will be totally worthless (Isaiah 2:7, 20; Ezekiel 7:19).

Then it will be too late. Proverbs 28:20, 22 says: “A faithful man will abound with blessings, But he who hastens to be rich will not go unpunished… A man with an evil eye hastens after riches, And does not consider that poverty will come upon him.”

Again and again, the Bible tells us not to give in to the love of “money” or materialism, and not to work for, as our main focus, the physical riches or possessions in this life. Proverbs 23:4-5 says: “Do not overwork [or: “wear yourself out”] to be rich; Because of your own understanding, cease! Will you set your eyes on that which is not? For riches certainly make themselves wings; they fly away like an eagle toward heaven.”

In the parable of the rich fool, Christ warned all of us: “Take heed and beware of covetousness, for one’s life does not consist in the abundance of the things he possesses” (Luke 12:15). After telling the rich fool who had heaped up treasures for himself that he would die that very night, He concluded, “So is he who lays up treasure for himself, and is not rich toward God” (verse 21).

And so, Paul admonishes us today–and especially those who are rich in this world–to get our priorities straight:

“Command those who are rich in this present age not to be haughty, nor TRUST in UNCERTAIN riches but in the living GOD, who gives us richly all things to enjoy. Let them do GOOD, that they be rich in good works, READY TO GIVE, WILLING TO SHARE, storing up for themselves a good foundation for the time to come, that they may lay hold on eternal life” (1 Timothy 6:17-19).

Rather than pursuing the love of money, wanting to become rich, or perhaps glorying in our riches (Jeremiah 9:23) and parading a cocky attitude of self-contentment and -sufficiency (Revelation 3:17), we are to “buy” the true spiritual riches from God (Revelation 3:18), and to pursue God’s love of helping others and sharing with them our physical and spiritual riches.

Lead Writer: Norbert Link

Are there sins which are more serious than others? Are all of God's laws equal in importance?

We need to understand that Christ died for our sins, and sin is defined as the transgression of God’s law (1 John 3:4, Authorized Version). In that sense, all of God’s spiritual commandments are of equal importance, as Christ died for each and every one of our sins.

James 2:10-11 explains that we are transgressing the law if we fail or miss the mark in one point–even though we might think that particular prohibition that we violate might not be as important as other injunctions. But even though we might feel that not committing adultery is more important than not committing murder (perhaps by having an abortion or killing in war), James says that the violation of either one makes us a transgressor of the law and declares us guilty of all. The wages for each and every sin is the second death (Romans 6:23).

At the same time, each sin, which is truly repented of, will be forgiven (1 John 1:7, 9). Notice Paul’s catalogue of sins in 1 Corinthians 6:9-10. Paul says that all these sins were washed away in baptism (verse 11).

This does not mean that in God’s eyes, some sins are not more serious than others. Of course, we understand that the unpardonable sin, which cannot be forgiven, is the most serious of all sins, as it brings about the second death in the lake of fire. It is the sin which makes repentance impossible, because the sinner has irrevocably decided, after having understood the truth, that he or she does not want to repent.

Certain sins could more easily than others lead to an attitude of defiance of God and perhaps even to a complete rejection of God and His way of life. The Bible says that the love of money–or covetousness–is a root of ALL evil (1 Timothy 6:10). Scripture also contains many warnings about the devastating effect that pride can have for a person, and we read that God absolutely hates pride (compare Proverbs 16:5; James 4:6; 1 Peter 5:5).

In Proverbs 6:16-17, we find an entire list of specific sins that God hates. Amongst others, He hates lies. That sin is also mentioned in Revelation 21:8; and 22:15, together with impermissible sexual conduct, murder, idolatry, sorcery, unbelief and cowardliness. Since God hates all sin, it is interesting that these categories are specifically mentioned in the book of Revelation, in the context of those people who have committed the unpardonable sin.

Many times, sins may be caused by the person’s attitude. One can sin unintentionally or ignorantly, as well as deliberately, with premeditation, defiantly, rebelliously, presumptuously or willfully. Depending on the person’s state of mind, it may be more difficult to repent of certain conduct or thought patterns.

There are sins–although they will be forgiven upon true repentance–which are more grievous and weigh more heavily in God’s eyes than other sins. This can also be seen by the fact that violations of certain Old Testament laws carried more severe penalties than others (compare Exodus 21:16, 22-25, 28-31, 35-36).

In Luke 12:47-48, a distinction is made between sins committed in ignorance, and those which are performed knowingly. Both are still sins, but the “punishment” for the ignorant person is less severe than for the person who knows that what he does is wrong. In fact, we read in Acts 17:30 that the times of ignorance God has “overlooked.” But God requires repentance once the ignorant person begins to understand the truth (same verse; Acts 3:13-21; Luke 23:34).

We all lived in ignorance, but we are now called to live as obedient children, knowing that Christ has forgiven us our sins by shedding His blood for us (1 Peter 1:13-19). Paul said that even though he was a blasphemer, persecutor and an insolent or violently arrogant man, he obtained mercy and forgiveness because he acted “ignorantly in unbelief” (1 Timothy 1:13).

The Pharisees thought that they were not living in ignorance or in blindness, and since they were unwilling to repent, Christ told them that their sin remained (John 9:40-41). God does not forgive us, unless we repent. Paul makes clear that even hateful conduct, as well as envy and malice, when repented of, will be forgiven (Titus 3:3-5), but if converted Christians refuse to repent of hateful attitudes, God’s Holy Spirit will be ultimately taken away from them (1 John 3:15).

Regarding sins which are committed with knowledge, but perhaps under temptation or because of weakness, these too can be forgiven, upon repentance, but they are more serious in God’s eyes and might also sometimes be more difficult to repent of.

In the Old Testament, a person had to be executed who had been correctly convicted of having committed premeditated murder. Exodus 21:14 states: “But if a man acts with premeditation against his neighbor, to kill him by treachery, you shall take him from My altar (signifying God’s protection), that he may die.” The Authorized Version says, “If a man come presumptuously upon his neighbour…” Compare also Deuteronomy 17:12-13.

In describing civil penalties for a person who sinned ignorantly (Numbers 15:27-29 in the Authorized Version; the New King James Bible says, “unintentionally”), and for one who acted presumptuously or “proudly,” Numbers 15:30-31 states: “But the person who does anything presumptuously [Margin: defiantly, lit., with a high hand], whether he is a native-born or a stranger, that one brings reproach upon [Margin: blasphemes] the LORD, and he shall be cut off [Margin: put to death] from his people. Because he has despised the word of the LORD…”

We find another example of presumptuous, rebellious conduct in Deuteronomy 1:43: “So I spoke to you; yet you would not listen, but rebelled against the command of the LORD, and presumptuously [Margin: willfully] went up into the mountain.” As a consequence, God allowed their defeat in war.

The penalty for persons who act arrogantly or proudly, while despising the Word of God, is always severe. David prayed to God that He would “keep back [His] servant from presumptuous sins” (Psalm 19:13). Still, David sinned greatly and despised God’s Word (2 Samuel 12:9), when he committed adultery with Bathsheba and murdered her husband, Uriah. When he recognized and repented of his sin, God forgave him (verse 13), but the physical penalty inflicted on him was very severe (verses 10-12, 14).

In fact, David had sinned so greatly in God’s eyes that He later pointed out again David’s misconduct, in 1 Kings 15:5.

And so, attitude, the extent of knowledge and understanding, as well as circumstances, play an important role how God looks at sin. Christ said to Pilate in John 19:11: “You could have no power at all against Me unless it had been given you from above. Therefore the one who delivered Me to you has the greater sin.” In addition, Israel’s sin with the golden calf is described by Moses as a “great sin” (Exodus 32:30).

As we mentioned, accountability and the extent of punishment is conditioned upon the level, extent and degree of sinful conduct. We read in James 3:1 that teachers or ministers–or those who claim those positions for themselves, thinking that they are qualified to teach and preach to others–will receive “stricter judgment” or, as the Authorized Version puts it–“greater condemnation.”

In Matthew 23:14; Mark 12:38-40; and Luke 20:47, Christ warned the Pharisees and scribes of the consequences of their doing, as they pretended to be righteous, but engaged in serious unrighteous conduct. As a consequence, He announced that they would receive “greater condemnation.”

At the same time, Christ made clear that some would have repented if certain events had taken place in their life time, and that they would therefore be in a better position, “in the day of judgment,” than others who should and could have repented, but refused to do so (Matthew 11:20-24).

As we pointed out, sin is the transgression of the law. But again, this does not mean that all commandments are of equal status. There are injunctions within the law which are weightier or more important than others. It is
true that we must strive to obey ALL of God’s laws, but the Bible makes it clear that we must not try to “major in the minors,” while neglecting the majors.

For instance, even though tithing is clearly still a commandment that must be obeyed by true Christians today, Christ emphasized that there are “weightier matters of the law,” namely justice, mercy, faith, and the love of God (compare Matthew 23:23; Luke 11:42). He said that while we must tithe, we must not leave undone the weightier matters of the law.

Christ made it very clear that He did not come to do away with even “the least” of the commandments of God (Matthew 5:17-19), and that the one who teaches contrariwise will be called the “least” in the Kingdom of God. But He also explained that there is no commandment “greater” than the injunction to love God and to love our neighbor (Mark 12:28-31).

We read that this IS the love of God that we keep His commandments (1 John 5:3). It IS important to be “faithful in what is least,” because this shows God that such a person will also be faithful “in much”–and vice versa (Luke 16:10). But we are also told that godly love is the greatest of all of the characteristics of the Holy Spirit (1 Corinthians 13:13), and that no one has “greater love” than he who lays down his life for his friends (John 15:13).

All these passages show that in God’s eyes, there are commandments within the law which are greater than others. Recognizing this, we are admonished, when dealing with sinful conduct of others, to act with mercy–mercy being one of the weightier matters of the law. We read in James 2:12:13: “So speak and so do as those who will be judged by the law of liberty. For judgment is without mercy to the one who has shown no mercy. Mercy triumphs over judgment.” We are to treat others mercifully, as God deals mercifully with us and our sins–even when we are sometimes plagued by guilt for sins which have long been forgiven (compare 1 John 3:21).

No sin and no commandment of God is unimportant. Christ died for our sins–whether small or big. But we must realize that in God’s eyes, there are distinctions regarding the weight of our sins and His laws. Let us strive, foremost, to attain to the weightier matters of the law, desiring the greater spiritual gifts (compare 1 Corinthians 12:31). We must especially concentrate on avoiding to sin against those weightier matters, and it would be extremely dangerous to do so defiantly and presumptuously.

Above all, when we sin, we must not delay repentance. Let us not wait too long before confessing our sin to God and asking Him for His mercy and forgiveness. We must never harden our hearts, reject the working of the Holy Spirit in our lives, reach the point of no return, and commit the unpardonable sin–that type of “sin leading to [eternal] death” (1 John 5:16; compare Matthew 12:31-32; Hebrews 10:26-39; 6:4-8).

Lead Writer: Norbert Link

What does Paul mean when he says in Romans 13:8 that we must "owe no one anything except to love one another"?

Let us read the passage in context, beginning in Romans 13:8:

“Owe no one anything except to love one another, for he who loves another has fulfilled the law. For the commandments, ‘You shall not commit adultery,’ ‘You shall not murder,’ ‘You shall not steal,’ ‘You shall not bear false witness,’ ‘You shall not covet,’ and if there is any other commandment, are all summed up in this saying, namely, ‘You shall love your neighbor as yourself.’ Love does not harm to a neighbor; therefore love is the fulfillment [better: fulfilling] of the law.”

The Amplified Bible gives the following rendering, with the brackets in the original:

“Keep out of debt and owe no man anything, except to love one another; for he who loves his neighbor–who practices loving others–has fulfilled the Law [relating to one’s fellowmen], meeting all its requirements…”

(1) Concentrating first on Paul’s statement that we are indebted to loving our neighbor, let’s notice the following comments:

Matthew Henry’s Commentary on the Whole Bible states:

“Love is a debt. The law of God and the interest of mankind make it so… [Paul] specifies the last five [actually, last six] of the ten commandments, which he observes to be all summed up in this royal law, Thou shalt love thy neighbour as thyself…

“… it is a sin not only to devise evil against thy neighbour, but to withhold good from those to whom it is due; both are forbidden together… This proves that love is the fulfilling of the law… for what else is that but to restrain us from evil-doing, and to constrain us to well-doing? Love is a living active principle of OBEDIENCE to the whole law.”

The New Bible Commentary:Revised, agrees, stating: “This conclusion does not invalidate the Ten Commandments in the interest of a nebulous, existential ‘Love, and do as you please’… Love… is the spirit in which we are to keep the law; but we need the law’s particulars and prescriptions to give body and definition…”

John Gill’s Exposition of the Entire Bible writes:

“… to love one another… is the only debt never to be wholly discharged; for though it should be always paying, yet ought always to be looked upon as owing… For he that loveth another hath fulfilled the law… of the decalogue; that part of it particularly which relates to the neighbour; the second table of the law… for fulfilling the law means DOING it, or acting according to it; and so far as a man loves, so far he fulfils, that is, DOES it…”

When we love our neighbor, we fulfill the law of the last six of the Ten Commandments, which deal with our relationship with our neighbor. The last six of the Ten Commandments define for us HOW to love our neighbor, and how NOT to do him any harm. Far from teaching that the Ten Commandments are no longer in effect, Paul teaches the exact opposite. As the commentaries quoted above point out, when we love our neighbor by keeping the last six of the Ten Commandments, then we fulfill or DO the law. And when we break just one of these commandments, as the apostle James says, then we have broken them all (James 2:8-11).

(2) Paul prefaced his statement that we owe it to our neighbor to love him by saying that we must not otherwise be indebted.

Please notice the following comments explaining the meaning of Paul’s statement in this regard:

John Gill’s Exposition of the Entire Bible writes:

“From the payment of dues to magistrates [compare Romans 13:6-7], the apostle proceeds to a general exhortation to discharge all sorts of debts; as not to owe the civil magistrate any thing, but render to him his dues, so to owe nothing to any other man, but make good all obligations whatever, as of a civil, so of a natural kind. There are debts arising from the natural and civil relations subsisting among men, which should be discharged; as of the husband to the wife, the wife to the husband; parents to their children, children to their parents; masters to their servants, servants to their masters; one brother, friend, and neighbour, to another.

“Moreover, pecuniary debts may be here intended, such as are come into by borrowing, buying, commerce, and contracts; which though they cannot be avoided in carrying on worldly business, yet men ought to make conscience of paying them as soon as they are able: many an honest man may be in debt… but for men industriously to run into debt, and take no care to pay, but live upon the property and substance of others, is scandalous to them…”

Albert Barnes’ Notes on the Bible writes:

“In the previous verse the apostle had been discoursing of the duty which we owe to magistrates. He had particularly enjoined on Christians to pay to ‘them’ their just dues. From this command to discharge fully this obligation, the transition was natural to the subject of debts ‘in general,’ and to an injunction not to be indebted to ‘any one’… The interpretation of this command is to be taken with this limitation, that we are not to be indebted to him so as to ‘injure’ him, or to work ‘ill’ to him [compare Romans 13:10].

“This rule, together with the other rules of Christianity, would propose a remedy for all the evils of bad debts in the following manner… it would teach people to be ‘industrious,’ and this would commonly prevent the ‘necessity’ of contracting debts… it would make them ‘frugal, economical,’ and ‘humble’ in their views and manner of life… it would take off the affections from the splendor, gaiety, and extravagances which lead often to the contraction of debts… it would put a period to the ‘vices’ and unlawful desires which now prompt people to contract debts… it would make them ‘honest’ in paying them. It would make them conscientious, prompt, friends of truth, and disposed to keep their promises.”

The Nelson Study Bible states: “In the present context, owe no one anything primarily means respect and honor (see verse 7). No doubt money is also included, but this passage does not prohibit borrowing (see Psalm 37:21; Matthew 5:42).”

It is true that the Bible does not prohibit borrowing, especially for the purposes of business investments, mortgaging a house or financing certain necessities. However, Psalm 37:21 reminds us that “The wicked borrows and does not repay…” Focusing on the righteous, Psalm 37:21 continues that he can and should LEND to others who are in need (compare Matthew 5:42), but this does not mean that the righteous should just indiscriminately BORROW.

Even when speaking of investments and other business transactions, we must be careful that we don’t overextend ourselves, but that we count the costs first to make sure that we have enough to finish what we want to start (see the principle in Luke 14:28-32).

Regarding not being indebted or owing something to our neighbor, please also note the following passages:

Leviticus 19:13 reads, pertaining to the employer’s duty to pay his employees promptly and timely, in accordance with the employment agreement: “You shall not cheat your neighbor, nor rob him. The wages of him who is hired shall not remain with you all night until morning.” Compare also Deuteronomy 24:15.

Regarding our general duties toward one another, we read in Proverbs 3:27-28: “Do not withhold good from those to whom it is due, When it is in your power of your hand to do so. Do not say to your neighbor, ‘Go, and come back, And tomorrow I will give it,’ When you have it with you.” Compare Galatians 6:10 and James 2:15-16.

In light of this, true servants of God should have the attitude, that loving conduct towards others is their duty, obligation and debt. Christ said in Luke 17:9-10: “Does he [the master] thank the servant because he did the things that were commanded him? I think not. So likewise you, when you have done all those things which you are commanded, say, ‘We are unprofitable servants. We have done what was our duty to do.'”

In conclusion, we are always indebted to others to love them and show our love to them. We do this by keeping God’s law from the heart. It is His Law which defines for us what is and what is not true godly love. At the same time, we must not neglect to pay our debts, if at all possible, or work out an arrangement with our creditors (Matthew 5:25-26). In addition, we should be extremely careful before going into debt, especially for physical things which we don’t really need. God will provide for us all our need (Philippians 4:19), when we seek His Kingdom and His righteousness first (Matthew 6:30-33), and He will do so without us becoming indebted to others. Remember, the borrower is servant or slave to the lender (Proverbs 22:7). And in this materialistic world, lenders can be ruthless and merciless (Matthew 18:28-30).

Lead Writer: Norbert Link

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