Truth Magazine

By Luther W. Martin

The first book of the New Testament, was written by Matthew, a resident of Capernaum. At this time, the Roman government had established a custom-house at Capernaum, and Matthew, a publican, had been appointed as a resident deputy (portitor), a collector of taxes, for the Romans. Portitors were not popular among their own people; they seemed to have “sold out” to their conquerors by collecting taxes for Rome from their own kinsmen, the Jews. Alexander the Great through his military conquests several centuries before Christ, had spread the Greek language throughout the Mediterranean World. Now, Rome had conquered the “civilized” world, and had forced Roman laws (civil and military), as well as politics, throughout its territories. And, although the koine Greek, was the language of politics, commerce, and even religion; it would be several centuries before the Latin Language would begin its ascendency.

Matthew Wrote To Convince The Jews About Christ

It is not known whether Matthew’s biography of Christ was the first to be written, or not. Some scholars have thought that it preceded Mark and Luke. In any event, Matthew, Mark, and Luke’s biographies of Christ are called “synoptic gospels,” because they generally cover the same sequence of events in the life of Christ, while John’s biography of Christ approaches the subject from a different perspective.

As a tax collector under Herod Antipas, Matthew possessed a fluent ability in Aramaic or Hebrew Languages, as well as the commonly spoken koine Greek. Like most of the Jewish people, Matthew eagerly awaited the coming Messiah and King; and anticipated the establishment of a kingdom, that would be military, and political; and would possess such strength, that it would conquer all of its neighbors.

The Book of Matthew serves as a vital connection between the Old and New Covenants. Beginning with the very first verse, it is designed to interest the Jews: “The book of the genealogy of Jesus Christ, the Son of David, the Son of Abraham” because the Jews had long heard and read from the Old Testament prophets, how their King would be a descendant of King David . . . harking back to the “glory days” of Israel and Judah, in their expectations!

The Gospel according to Matthew, would also provide a relationship between the Law of Moses and the Gospel of Christ; and this would prove to be particularly applicable to the Jews. Mark’s biography of Christ, would be written in a style and manner to appeal to the Romans, and Luke’s biography would be directed toward the Greeks. This would leave John’s “spiritual” biography, with its different approach from the other three biographies, to bring to completion, the Heaven-inspired record, described as: “these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name” (Jn. 20:31).

Matthew’s Record Has Some Peculiarities

One unusual aspect of Matthew’s biography of Christ, will be listed: although there are some others.

Of the four biographical books, Matthew, Mark, Luke and John, only Matthew uses the expression “Kingdom of Heaven” and it is used in thirty-one verses! Neither Mark, Luke nor John make use of the expression “Kingdom of Heaven! “

Matthew does use “Kingdom of God” five times; but the term “Kingdom of Heaven” emphasizes a connotation that had a special appeal to the Jews . . . for whom Matthew’s biography, was especially written!

Ever since the prophet Daniel had written: “And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed” (Dan. 2:44); the Jewish people had been looking for, and longing for, the prophetic kingdom! In fact, the very last question asked by the Apostles of Jesus, just before he ascended into heaven, was: “Lord, wilt thou at this time restore again the kingdom to Israel?” (Acts 1:6)

The expressions “Kingdom of Heaven” and “Kingdom of God,” are synonymous, they refer to the same thing; but specify some different aspects and characteristics concerning this “kingdom” that would also be designated as the Lord’s ekkiesid. the called-out assembly, community, or church (called out of the world; called away from carnality qnd worldliness).

May I suggest that by using the term “Heaven” to the Jews, who were so all-wrapped-up in their thoughts of an. earthly, political kingdom, that inspiration was stressing the heavenly or spiritual make-up of this kingdom! Jesus said: “If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things?” (John 3:12) So, it appears that the “Kingdom of Heaven” was used in contrast to earthly kingdoms.

A kingdom, possesses several attributes: (a) A king, as its ruler and law-giver – Christ! (b) The subjects; citizens who are obedient to the King – Christ I (c) The statutes or laws, as issued by the King – Gospel of Christ, contained in the New Testament! (d) The territory (scope) of this kingdom; the minds of men! “The kingdom of God does not come with observation; nor will they say, ‘See here!’ or, ‘See there!’ For, indeed, the kingdom of God is within you” (Luke 17:20-21), rather than a geographical realm.

Christ also proclaimed: “My kingdom is not Of this world! If My kingdom were of this world, then My servants would fight, so that I should not be delivered to the Jews” (Jn. 18:36). Thus, Christ left no question as to the nature of his kingdom! It was spiritual or heavenly! This, I believe, is why Matthew exclusively used the expression “Kingdom of Heaven” in writing to these earthly-kingdom-anticipating Jews!

Matthew’s biography of Christ’s life, was specifically for instructing the Jews of the first century, A.D. In the 24th chapter of Matthew, the destruction of Jerusalem was predicted and described. This event took place in 70 A.D., when the Roman Legions over-ran Palestine.

Guardian of Truth XXXIII: 3, pp. 84-85
February 2, 1989

By Hoyt H. Houchen

The above question is often asked by members of the church. Those who are sound in the faith will ponder upon this question, not from the standpoint of numbers alone, but as to what will make the church grow spiritually what will make a strong church, one that will be pleasing in the eyes of God. While we are interested in seeing as many souls in the church as possible, if we shall center our attention upon the following points that will be considered, and make a sincere effort to see that they are accomplished, the numbers will take care of themselves. What are some of the things that will make the church grow?

Faithful Teaching

The church is the fulfillment of God’s eternal purpose (Eph. 3:10-11). It is a spiritual institution with a spiritual message (Jn. 18:36; Rom. 14:17; 1 Tim. 3:15). The church is the agency through which God’s will is preached, and in the accomplishment of this work it makes known “the manifold wisdom of God” (Eph. 3: 10). God’s many-sided wisdom is seen in the church, its arrangement, its all-sufficiency to do the work that God requires it to do.

The local church, then, with Christ as its head, elders as its overseers, deacons as its servants, evangelists and saints (Phil. 1:1), is assigned the task of preaching the gospel (1 Tim. 3:15), caring for the needs of its saints (Acts 6:1-6), and edifying (Eph. 4:11-13). When the congregation, the local church, meets these responsibilities, it is faithful to the Lord in these matters. A church that will not discharge its obligation to teach the truth, or any other duty that God has enjoined upon it, cannot be considered a faithful church.

When a congregation fails to teach the truth upon any subject, the disastrous results will soon be seen. Its elders, preacher, and all others who are placed in the position of responsibility in teaching must someday stand before God and give an account for not “declaring the whole counsel of God.” The Lord said to the church at Sardis, “I know thy works, that thou hast a name that thou livest, and thou art dead” (Rev. 3:1).

A growing church is one that is faithful in its teaching.

Steadfast Prayer

A growing church is one whose members are devoted to prayer.

And they continued steadfastly in the apostles’ teaching and fellowship, in the breaking of bread and in prayers (Acts 2:42).

The Jerusalem church was a praying church. When Peter was released from prison, he came to the house of Mary the mother of John “where many were gathered together and were praying” (Acts 12:12). The Lord’s people should be a praying people. “Pray without ceasing” (1 Thess. 5:17). Prayer is essential to the growth of the church.

Spiritual Emphasis

Numbers have too often become the center of attraction. Elders, preachers, and many other members of the local church are too often influenced by the flashy appearance of numbers. It is supposed too often that numbers reflect bigness, popularity, and prestige. Elders are too often absorbed by the material building improvements, details and errands that can be assigned to others, than by their main line of work, which is watching in behalf of souls (Acts 20:28; 1 Pet. 5:2; Heb. 13:17). When the work of benevolence had been assigned by the apostles, they said, “But we will continue steadfastly in prayer, and in the ministry of the word” (Acts 6:4). The material did not deter the apostles from their main line of work.

Preachers may be so absorbed by clerical work, social activities, and details in general, that they do not take the time to study, read, meditate, and “preach the word,” the real work of an evangelist (1 Tim. 4:13; 2 Tim. 4:2-5). Members in general are too often so swayed by the world, television, pleasure trips, business, and other enterprises, until they become disinterested in spiritual things and become unfaithful in attendance at services. Worldliness is the attitude that is basically responsible for our problems within the church; it destroys spirituality (see Col. 3:1-2; 1 Jn. 2:17). Spiritual emphasis is necessary for the growth of the church.

Perseverance in Persecution

Paul wrote in 2 Timothy 3:12, “Yea, and all that would live godly in Christ Jesus shall suffer persecution.” Members of the church who stand for the truth “shall” suffer persecution. It is not “maybe” or “perhaps,” but “shall.” Persecution defined is “the act of persecuting; cruel oppression. Any period of systematic oppression, infliction of torture, death, etc., on account of religious belief. Persistent petty annoyance. A persecution” (Funk & Wagnall’s Standard Dictionary).

Who would be better qualified to know that the godly shall be persecuted than the apostle Paul? In verse eleven, preceding the verse quoted above, Paul refers to some of his hardships when he writes of “persecutions, sufferings; what things befell me at Antioch, at Iconium, at Lystra; what persecutions I endured: and out of them all the Lord delivered me.”

There are different ways by which the godly are persecuted. (1) By being inflicted with injury personally and even bodily. It has always been true that if a man’s message cannot be answered, then destroy the man. (2) By being placed in some unfavorable circumstance or light. This is illustrated today when brethren are charged with not believing in caring for the orphans, not believing in cooperation, and in being opposed to “mission work.” These accusations are made for the purpose of placing us in an unfavorable position so that the unscriptural projects can be better perpetrated. (3) By being shunned, isolated, and boycotted. As was true in the battle over mechanical instruments of music in worship and the missionary society, ways and means are found to limit the influence of those who oppose the innovations today. These are but a few of the many ways persecutions come to those who stand up for the truth and live godly.

Persecution is certain to come upon those who will fight to maintain the right. Since it is to be expected, we are not to pull out the “crying towel,” but rather to rejoice that we can be “counted worthy to suffer dishonor for the name” (Acts 5:41). Jesus said in Matthew 5:11,12,

Blessed are ye when men shall reproach you, and persecute you, and say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets that were before you.

Perseverance in persecution will make the church grow. Following the stoning of Stephen, “there arose on that day a great persecution against the church which was in Jerusalem; and they were all scattered abroad throughout the regions of Judea and Samaria, except the apostles” (Acts 8: 1). We are told in verse four, “They therefore that were scattered abroad went about preaching the word. ” Persecution will weed out the weak, and it will make the strong stronger. Indeed, it will separate the “men” from the “boys.”

Liberality in Giving

The early church was liberal in its giving. Possessions were sold by the early Christians in order that needy saints could be relieved (Acts 2:44-45; 4:34-35)., Such liberality was manifested, as in another case of such, because “first they gave their own selves to the Lord” (2 Cor. 8:5). God’s people have been taught to give by God their Father, who sent and gave his only begotten Son, that through him the world might be redeemed (Jn. 3:16). The world’s redeemer and the Christian’s advocate gave himself.

When people are truly converted to the Lord, they will give. They know that the Bible teaches them to give, and they are happy because they are able to give. Paul wrote:

Let each man do according as he hath purposed in his heart: not grudgingly, or of necessity: for God loveth a cheerful giver (2 Cor. 9:7).

When the Lord’s people give their money, their time, their service, and all that they can toward the advancement of the Lord’s cause, the gospel will be preached, souls will be saved, and more work will be done that the Lord expects the church to accomplish, than by all of the promotional schemes that man can devise.

Liberality in giving will make the church grow.

Purity in Living

It is not enough to know the truth, believe the truth, and preach the truth. Living pure lives is also essential to the growth of the church. Jesus told his disciples in Matthew 5:13-16,

Ye are the salt of the earth; but if the salt have lost its savor, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out and trodden under foot of men. Ye are the light of the world. A city set on a hill cannot be hid. Niether do men light a lamp, and put it under the bushel, but on the stand; and it shineth unto all that are in the house. Even so let your light shine before men; that they may see your good works, and glorify your Father who is in heaven.

A few years ago, a preacher was in a Japanese compound, telling a little Japanese girl about Jesus and how his disciples are the salt of the earth. The little girl looked up into the eyes of the preacher, and, with tears in her eyes and with an expression of confidence, said, “I know why Jesus said that his disciples are the salt of the earth.” The preacher asked her why. She replied, “So the world will be thirsty for Jesus! “

The old adage, “I had rather see a sermon than hear one any day,” still remains true. Paul wrote to Titus that “denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world” (Tit. 2:11-12).

These are six things that will make the church grow. The church that will please the Lord is the one that is sound in the faith, its members following the teaching of Jesus Christ, and living out the principles that he taught. A church of this kind will grow, and will grow in the way that the Lord wants it to grow.

Guardian of Truth XXXIII: 4, pp. 97, 119-120
February 16, 1989

By Mike Willis

We grimly face the reality of death. One who has died has “gone the way of all the earth”; the “silver cord” is loosed; the “golden bowl” is broken, the “pitcher” is broken at the fountain, the “wheel” is broken at the cistern, “the dust” has returned to the earth as it was and the spirit has returned to God who gave it (Ecc. 12:6-7). As we contemplate one’s passing we grapple with death and observe these truths.

The Reality of Death

1. Death is in the world because of sin. The Bible reveals that death came into this world because of Adam and Eve’s transgression in the Garden of Eden. Paul said, “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned” (Rom, 5:12). We are reminded of the reality of sin and death. “It is appointed unto man once to die” (Heb. 9:27). “To everything there is a season, and a time to every purpose under the sun: a time to be born, and a time to die” (Eccl. 3:1-2).

Death is certain for every man. “There is no man that hath power over the spirit to retain the spirit; neither hath he power in the day of death” (Eccl. 8:8). The psalmist asked the rhetorical question, “What man is he that liveth, and shall not see death? Shall he deliver his soul from the hand of the grave?” (89:48)

2. Death has man under its power. In the face of the possibility of death, David said, “The terrors of death are fallen upon me” (Psa. 55:4). The author of Hebrews confessed that they “through the fear of death were all their lifetime subject to bondage” (Heb. 2:14). This is the reason that a doctor’s diagnosis of “cancer” strikes fear in the heart of man.

3. Earth life can involve so much suffering that death is a relief. There are some things worse than death. Job was in so much misery that he cursed the day of his birth and prayed to die. He asked, “Wherefore is light given to him that is in misery, and life unto the bitter in soul; who long for death, but it cometh not; and dig for it more than for hid treasures” (3:20-21). Like Job, many sufferings become so intense that the prolonging of life just lengthens suffering and death relieves one from his suffering. Such a person is in a similar condition as Job who said, “When I lie down, I say, When shall I arise, and the night be gone? And I am full of tossings to and fro unto the dawning of the day. My flesh is clothed with worms and clods of dust; my skin is broken, and become loathsome” (7:4-5). Lamenting man’s frailty, Job said, “Man that is born of woman is of few days, and full of trouble. He cometh forth like a flower, and is cut down: he fleeth also as a shadow, and continueth not” (14:1-2). There are some things worse than death.

The Darkness of Death

Death which comes to all men is clothed in darkness. Upon death, man passes from this life, never to be seen again. Earth life is over at death (Eccl. 9:4; Psa. 146:4). Men of every generation must cope with the fact of death. Whether one believes in God or is an atheist, whether one believes in Christ or rejects him as a false teacher, whether one lives for the moment or prepares for eternity, death is a fact of life. Men must cope with the fact of death. Death is not a problem for Christians alone; it is a problem for all of mankind. However, in the face of death, Christians find reason for hope which those who reject Christ do not have.

To atheists and other infidels, death is not only the end of earth life, it is the end of all life. Death is the termination of all existence. Nothing survives the death of the body. Unbelievers face death with no hope for the future of any sort. They can only speak of a “living memory” or the dead person “living” in those who remain because he has touched their lives. There is nothing beyond this to comfort those who reject the revelation of Jesus Christ.

In the Old Testament era, what occurred at and beyond death was shrouded in darkness. The realm of the dead in the Old Testament was known as Sheol. It was “the grave . . . the unseen world, the state or abode of the dead.”

Glimpses of Life After Death in the Old Testament

Despite gloomy descriptions of death, occasionally the curtains of revelation were briefly opened to Old Testament saints, giving them a glimpse of life beyond the grave.

For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see God: whom I shall see for myself, and mine eyes shall behold and not another; though my reins be consumed within me (Job 19:25-27).

As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness (Psa. 17:15).

But God will redeem my soul from the power of the grave: for he shall receive me (Psa. 49:15).

Though shalt guide me with thy counsel, and afterward receive me to glory (Psa. 73:24).

The wicked is driven away in his wickedness: but the righteous hath hope in his death (Prov. 14:32).

Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it (Eccl. 12:7).

No doubt the Old Testament saints pondered these passages and longed for more knowledge of what lay for man beyond the grave.

Jesus Brought Life and Immortality to Light

When Jesus Christ came, he “brought life and immortality to light through the gospel” (2 Tim. 1:10). He revealed to us in greater detail what happens to the wicked and righteous at death, told us what awaits us in the future, and gave reason for hope in the dismal hour of death.

1. The soul survives the death of the body (Matt. 10:28; 2 Cor. 5:1-4; Phil. 1:21-24). The soul continues to be conscious of what is occurring both on earth and in the place where it is placed. The soul is able to enjoy bliss or suffer punishment after death.

2. There is a separation of the wicked and righteous in death (Lk. 16:19-31). Jesus told of the death of the rich man and Lazarus. The wicked rich man went to a place of torment, a place where the flames of his punishment were so intense that the small amount of liquid which clings to a finger dipped in water would bring him relief. On the other hand, righteous Lazarus was taken to the bosom of Abraham where he found relief from the sufferings of earth life.

3. The righteous go to be in thepresence of God at death. Contemplating death, Paul said, “I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better; nevertheless to abide in the flesh is more needful for you” (Phil. 1:23-24). For the Christian, to be absent from the body is to be present with the Lord (2 Cor. 5:8). We take comfort in the knowledge that a brother who is now absent from the body has gone to be with the Lord, relieved from all of the suffering associated with his disease.

4. There will be a general resurrection of the dead. Both the righteous and wicked dead will be raised, reunited in body and spirit. Jesus said, “Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation” (Jn. 5:28-29).

The resurrection of all men is guaranteed by the power and resurrection of Jesus. Jesus claimed, “I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die” (Jn. 11:25-26); to prove his claim Jesus raised Lazarus, his friend who had been dead four days, from the dead.

Jesus’ own bodily resurrection is the first fruit of the dead (1 Cor. 15:20), the guarantee that the rest of us shall also be raised from the dead (Acts 17:30). Jesus has promised to come again, at which time the dead shall be raised and we who are alive at his coming will join them to forever be with the Lord. Paul wrote the following to the Thessalonians:

For I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words (1 Thess. 4:13-18).

At death, we gather to face the reality of death, fully aware that we are placing a corruptible, mortal, natural body in the grave, but fully convinced that “it is sown in corruption; it is raised in incorruption: it is sown in dishonor; it is raised in glory; it is sown in weakness; it is raised in power: it is sown a natural body, it is raised a spiritual body” (1 Cor. 15:42-43).

Even in the face of death, we have hope. “Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ” (1 Cor. 15:54-57).

Paul asked, “Who shall separate us from the love of Christ?” (Rom. 8:35). He responded that not even death can separate us from Christ and his love. We take comfort in the knowledge that a brother who has passed from this life and is now in the presence of the Lord will one day have the body which is laid in the grave raised from the dead and reunited with his spirit.

5. There is victory in death. Man’s purpose on earth is to “fear God and keep his commandments” (Eccl. 12:13-14). A brother who has “died in the Lord” (Rev. 14:13), having spent his years of life faithful to the Lord and having died in full possession of his faith in Jesus, has won a victory through Jesus. Such a man has overcome the temptations of the devil, the attacks on his soul, maintaining his faith in God to the end. Listen to these precious promises which God has given to those who overcome:

To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God (Rev. 2:7).

I am not the judge of my brother. I cannot decide his eternal destiny. Only God can do that. However, I can know that he had faith in Jesus and devoted his life to his obedience. Based on this knowledge, I find reason for comfort and hope in the hour of death that he has won the victory over sin and has the living hope for “an inheritance” which is “incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you who are kept by the power of God through faith unto salvation ready to be revealed in the last time” (1 Pet. 1:4-5).

Be thou faithful unto death, I will give thee a crown of life . . . . He that overcometh shall not be hurt of the second death (Rev. 2:10-11).

To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it (Rev. 2:17).

And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. And I will give him the morning star (Rev. 2:26-28).

He that overcometh the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before the angels (Rev. 3:5).

He that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem which cometh down out of heaven from my God: and I will write upon him my new name (Rev. 3:12).

To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne (Rev. 3:21).

A person who dies in Christ does not live longer than his faith. Some people outlive their faith, living many years after their faith has died in disobedience to God and facing an eternity of damnation at their death. Not so with a faithful Christian. His faith remained intact to the end. He has lived his life, triumphant over sin and death through the grace of God manifested in Jesus Christ our Lord.

A faithful Christians can join the apostle Paul in describing his confidence in the face of death by saying,

For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing (2 Tim. 4:6-8).

Conclusion

Our hearts are heavy in sorrow when a faithful Christian dies. We have lost a brother and friend to death. But do not misjudge our tears to be the sorrow of them who have no hope. We cry because of our loss, not that of our brother, for his death was a gain to him, leaving the pain and agony of his diseased body to go to the with God.

Guardian of Truth XXXIII: 4, pp. 98, 117-118
February 16, 1989

By David E. Dicus

In John 8 the writer records an incident regarding adultery that has many of the aspects of a controversy that is disturbing the brotherhood today. While John’s record dealt with the question of what punishment should be applied under Moses’ law (see Lev. 20), some brethren today are more concerned with ways and means to excuse or exonerate the offender. The people of Jesus’ day had no trouble in identifying problems of adultery. It was simply a matter of “voluntary sexual intercourse between a married person and a partner other than their lawful spouse” (Webster). Although this definition of adultery came from our modern dictionary, it was just as applicable in Christ’s time as it is today. Back then, there was no hassle over whether they had a right to divorce and remarry or if the guilty party was amenable to this law or that law. Not that it makes any difference but, we can’t even prove Whether the woman in this story was a Jew or a Gentile. What is important is the fact that the question did not even come up and obviously the laws covering adultery were similar for all people of that day. Under the circumstances we probably have to concede that she was Jewish and subject to Moses’ law. It would be interesting to see just how this story might have turned out if some of our brethren of today had been around to “defend” the woman.

John did not see fit to go into detail as to what this woman was mixed up in. Did she have a living husband? Was she in an unscriptural marriage? She could have been single and involved with a married man. Leviticus 20 suggests any number of ways she could have committed the adultery. What is perfectly clear is that there was no question but what she was guilty of a grievous sin, the sin of adultery. Also in evidence is the fact that Jesus, who had the power to forgive sins, forgave her (see Matt. 9:6; Luke 5:24). He said, “Neither do I condemn thee – go and sin no more.” In other words, the forgiveness bestowed by Jesus was on condition that she not return to her previous state of adultery. It did not give her any license to continue in what she had been doing. If it was considered adultery and sin before Jesus forgave her, it would still be adultery and sin after the forgiveness took place. What reason would there be to expect the circumstances to be any different today?

At issue in this incident between Christ and the Pharisees was a conflict between the law of Moses and the principles that Christ was teaching. To this effect then, we can say it was simply a conflict between the old law of Moses and the new law of Christ. The old law called for a punishment of physical death for the sin of adultery. It made no provision for forgiveness as provided for in the new law (Heb. 10:4). On the other hand, the new law sets out eternal death as a punishment, but it also provides a way of escape through repentance and forgiveness. And over and over again the message of the New Testament cautions the forgiven sinner against returning to his sin. As Jesus said, “Go, and sin no more.”

In the controversy before the brotherhood today the key issue is what constitutes a “lawful spouse” as suggested by Webster (above), more specifically, the lawful spouse in a divorce and re-marriage situation. The answer should be quite obvious. A lawful spouse is a person who has satisfied both the laws of God and man in a marriage relationship. In the case of man’s law, this is not difficult to do. (Not near as difficult as it should be considering our present average divorce rate of I out of every 2 marriages. But this is another problem. – DED) The difficulty arises when we start to justify the leniency allowed in man’s laws in light of what God expects. Divorce courts today will grant divorces for most any cause from adultery to irreconcilable differences and incompatibility. The people involved are free to remarry anyone else so long as the new mate is also un-married in the eyes of civil law. The New Testament law will also allow a divorce between marriage partners, but it lists only one reason for either of those partners to marry the third party, that reason being when fornication was a factor in the divorce. Then, only the innocent partner is free to remarry without being considered an adulterer or adulteress.

Jesus first taught these principals in his sermon on the mount in Matthew 5:31,32. Then, when pressed by the Pharisees, he went into more detail in Matthew 19:4-9. In this teaching Christ points out that it was God’s intention that man and wife should be “one flesh ” and “what God hath joined together, let not man part asunder. ” Then he says, “Moses because of the hardness of your hearts suffered you to put away your wives (Deut. 24:1) but from the beginning it was not so. ” While it is to be conceded that a “put away” spouse under Moses’ law, could re-marry under certain conditions, Jesus minced no words as to what he expected when he said, “except it be for fornication. ” “And whoso marrieth her that is put away (except for this reason) doth commit adultery.” And about this, as he said to the woman, “Go, and sin no more.”

It may be wise to point out at this juncture that, although fornication and adultery are similar terms, they vary slightly in their definitions. Webster says fornication is “sexual intercourse between a man and a woman not married to each other.” Careful comparison of the two definitions will show that adultery is illicit sexual involvement by a married person or persons, while in fornication, one or both partners may be unmarried. Since Jesus was dealing with the question of marriage, he obviously touched all the bases when he included single people by the use of the term fornication. This is one loop hole he closed and no amount of misapplied, out of context, Scripture can pry it open.

As far as can be determined by this writer, these two occasions mentioned in Matthew 5 and Matthew 19 are the only times Jesus taught on the subject of divorce and remarriage. To be sure Mark and Luke alluded to the same incidents, but not in as much detail as Matthew. As we analyze these passages, it is obvious that they were all that was needed to cover the subject. They are concise, factual, and directly to the point. Since there were no other conditions, understandings, agreements, or circumstances affecting the marriage laws of God, there was no reason for Christ to belabor the issue, as many do today. But while he dealt with facts, the apostle Paul’s teaching was concerned with specific conditions. For example, the incestuous relationship in 1 Corinthians 5, and the general instructions of 1 Corinthians 7, and Romans 7, Paul was not teaching the law of divorce and remarriage, rather he was applying the law to the circumstances and persons involved. Paul was a lawyer, a Pharisee who was trained “according to the strict manner of the law of the fathers” (Matt. 22:3). It was not his job to create or enact law, merely to interpret or apply it even though he was inspired by the Holy Spirit. When this passage, and others like them, are taken out of this context, they can easily be twisted to create confusion between what Christ and the Apostle Paul were teaching. And who is it that will agree that this is possible with the word of God (1 Cor. 14:33)?

Some years ago a close friend and brother in the Lord attempted to justify his adulterous re-marriage with I Corinthians 6. He claimed that because his ex-wife had taken “a brother to law” for the divorce, he was scripturally justified to remarry, even though adultery was not a factor in his divorce. He had found a “loop hole” and he was determined to “marry his new love.” And so he did.

It seems to be a common trait of false teachers to attempt to justify questionable circumstances, rather than accept the truth to correct them. This is especially true of the brethren who go about attempting to justify unscriptural divorce and remarriage. It seems that using misapplied and out of context scriptures, is the name of the game. Instead of searching out and “rightly dividing” the penetrate Scriptures, they will seek out vague passages and take them out of context to try to prove their point. And the point they are trying to prove has usually been generated by circumstances within their own lives or the lives of someone close to them. They apparently give no thought to the souls they are leading astray. They simply are not paying attention to Jesus as he tells them, “Go and sin no more.”

Guardian of Truth XXXIII: 4, pp. 99-100
February 16, 1989