Truth Magazine

By Thomas N. Thrasher

Jude 14 says . . . .. Behold, the Lord cometh with ten thousands of his saints.” Premillennialists assert that this statement refers to the return of the righteous to the earth at the end of the so-called “rapture” period. However, I deny this is the proper teaching of this verse. The Bible never mentions the “rapturing” of the righteous with their return to this earth after seven years. Who, then, are these “saints”?

Some Observations

1. The verse mentions “saints.”

2. These “saints” will accompany the Lord at His coming.

3. There will be “ten thousands” of them.

4. The purpose for this coming will be to “execute judgment.

“Saints” Are “Holy Ones”

The word “saints” is from a form of the Greek word, hagios, which means “holy” (Machen, p. 255; Davis, p. 255). This meaning is easily seen by consulting different translations of Jude 14:

A.S. V.: “ten thousands of his holy ones”

N.A.S.B. “many thousands of His holy ones”

R. S. V.: “his holy myriads”

Berry’s Interlinear: “his holy myriads”

Therefore, these mentioned are “holy ones.” In the New Testament, hagias is used several times in referring to angels; they are “holy angels”!

Matthew 25:31 “the holy angels”

Mark 8:38 “the holy angels”

Luke 9:26 “the holy angels”

Acts 10:22 “an holy angel”

Revelation 14:10 “the holy angels”

It is quite natural, then, to understand that the term “saints” (holy ones) in Jude 14 refers to the holy angels of God.

Angels Will Accompany The Lord At His Coming

As further evidence to this conclusion, let us observe that Jude 14 states: “Behold, the Lord cometh with ten thousands of his saints.” The word “with” refers to “accompaniment” (as in Luke 14:3 1; Robertson’s Word Pictures, VI, p. 193). That angels will accompany the Lord when He comes again is easily learned from the Bible:

Matthew 16:27 — “the Son of man shall come . . . with his angels”

Matthew 25:31 — “the Son of man shall come . . . and all the holy angels with him”

Mark 8:38 — “the Son of man . . . cometh . . . with the holy angels”

2 Thessalonians 1:7 — “the Lord Jesus shall be revealed from heaven with his mighty angels”

“Ten Thousands” Of Angels Will Come

God has many angels: “But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels” (Heb. 12:22). In John’s description of the heavenly scene, he heard “the voice of many angels . . . and the number of them was ten thousand times ten thousand, and thousands of thousands” (Rev. 5:11). Jude 14 says, “ten thousands.” The original word is muriasin, which is rendered “myriads” in several translations. When the Lord comes, all of His angels will come with Him (Matt. 25:31).

This Coming Is To “Execute Judgment”

Jude 14-15 states that this coming of the Lord with His “holy ones”is “to execute judgment upon all”! God’s word declares that the angels will be involved in this: “The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; and shall cast them into a furnace of fire” (Matt. 13:41-42). “So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire” (vv. 49-50). Hence, when the Lord comes with His angels, these angels will be involved in His executing judgment on mankind.

Conclusion

The “saints” of Jude 14 are the angels of God who will accompany the Lord at His coming to judge the world.

Are you prepared for this great event? If you are not a faithful Christian, I urge you to humbly obey the commands of the One who died for you, that you may one day hear Him say, “Well done, thou good and faithful servant enter thou into the joy of thy lord” (Matt. 25:21).

Guardian of Truth XXIX: 10, p. 297
May 16, 1985

By Raymond Harris

Sometime ago, two members of the U.S. Ho . use of Representatives were censured by their fellow representatives for improper sex acts committed three and ten years ago. After such a long time, likely both thought their sins were far behind them and they would never be found out.

This reminds us of a fault common to the nature of mankind. Throughout history, weak, stumbling mankind has deluded himself into thinking that if he can hide and cover up his sin, all will be well. Such is not the case. We may hide our sins from our fellow mortals, but – there is always God! In Numbers 32:23 it is written, “Be sure your sin will find you out.”

We are constantly hearing of crimes that were committed 10, 15 or even 20 years ago that are solved. Truly our mischief has a way of catching up with us. But, if we hide and even forget our sins there is the matter of “judgment to come.”

Paul wrote, “For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad” (2 Cor. 5:10).

Further, Jesus said, “And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be” (Rev. 22:12).

And, Solomon wrote, “For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil” (Eccl. 12:14).

We all desperately need to learn that the dark of night, deception or even the ability to forget sin does not remove sin. All sin is against God and God alone has the right to determine the terms of forgiveness.

To the non-Christian, He commands faith (Heb. 11:6), repentance (Acts 1:30), confession of the deity of Jesus (Matt. 10:32) and baptism (Mark 16:16; Acts 2:38).

To the erring child of God He commands repentance (Acts 8:22), confession of sins (I John 1:9-2-1), and prayer (Acts 8:22; James 5:16).

Truly, man must answer to God for his sins I They cannot be hid from the Almighty. But, if we will submit to God’s terms, He is anxious to forgive. Remember, “God so loved the world, that he gave his only begotten son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16).

Guardian of Truth XXIX: 10, p. 303
May 16, 1985

By Hoyt H. Houchen

Question: Do 1 Corinthians 7:39 and 2 Corinthians 6:14 teach that a Christian is to marry only a Christian?

Reply: The Corinthian brethren had written some questions to Paul about several matters. Included in these were some questions about marriage (1 Cor. 7:1). Due to the “present distress,” Paul discouraged marriage (vv. 1-8), but to avoid sexual immorality, one should marry (v. 9). As to virgins in particular, about whom they had probably asked, Paul advised that it would be better for them not to marry because of the “present distress” (vv. 26, 38). As to those already married, believers are admonished to not leave their unbelieving mates (vv. 10-16). In verse 39, Paul states a positive truth about marriage: “a wife is bound for so long time as her husband liveth” (see also Rom. 7:2). It should be observed, that due to the circumstances which existed at that time, it would be better for none to marry, including widows. Paul says “. . . she is happier if she abide as she is” (v. 40). But if she does marry, she should marry “only in the Lord.”

If the expression “in the Lord” is restricted here to mean one who is a Christian, then it would be for the reason of the “distress,” as is seen by the context of the previous verses. To bind this restriction for all time is questionable, because in the first place, she is encouraged to not even marry. Generally we do not discourage widows from marrying because the same situation that existed then is not prevalent today.

The phrase “in the Lord” is used in other places in the New Testament. For example, in 1 Corinthians 11:11, Paul writes: “Nevertheless, neither is the woman without the man, nor the man without the woman, in the Lord.” Are they not together unless they are both Christians? Who can so believe? “In the Lord” here is by divine arrangement. It was by God’s appointment that male and female ‘were created for each other. This purpose is for all, whether Christians or not.

Again, the same phrase “in the Lord” is found in Ephesians 6:1: “Children obey your parents in the Lord.” Is Paul restricting this admonition to only Christians (members of the church)? If so, then the directive would only apply to them. No, these are moral obligations of the home, whether the family is made up of Christians or non-Christians. God’s moral teaching that children are to obey their parents is applicable to all, those in the church and those out of the church.

Another example of the phrase “in the Lord” is found in Colossians 3:18: “Wives submit yourselves unto your own husbands, as is fitting in the Lord.” The laws of God in this regard are applicable to all, whether, they are Christians or not. Aliens are also amenable to God’s laws on marriage.

In view of these considerations, we conclude that the expression “in the Lord” is not restricted to one who is a Christian. Furthermore, God does recognize the marriage where one is a Christian and the other is not; the believer was not to put away the unbeliever, if the unbeliever were willing to dwell with that believer (1 Cor. 7:10f). As already noted, because of the adversities which prevailed at that time at Corinth, a widow or anyone who considered marriage should marry a believer. Otherwise, the burdens would be greater to bear and more difficult for the Christian to live his life of loyalty and service to God.

The second passage included in the inquiry is 2 Corinthians 6:14. Paul wrote, “Be not unequally yoked with unbelievers: for what fellowship have righteousness and iniquity? or what communion hath light with darkness?” The key to a proper understanding of this verse is the phrase “unequally yoked.” Notice that it is “unequally” yoked. This refers to any incompatible situation, whether marriage, business or false religion. Paul does not condemn being married to an unbeliever per se, or being in a business with an unbeliever; Out he does condemn being “unequally” yoked in such relationships. Some conclude from this verse that it is sinful for a Christian to be married to a non-Christian, but Paul does not say this. He is condemning incompatible relationships, whatever they may be. And, application is not made solely to incompatible relationships with non-Christians; but a Christian himself is in an incompatible relationship if he decides to walk in darkness (Eph. 5:8-11; 1 Jn. 1:6). Light and darkness do not mix. A Christian cannot be in the light and in darkness at the same time. They are incompatible. To assert from 2 Corinthians 6:14 that a Christian cannot marry one who is not a Christian is a misapplication of the verse. The context clearly shows that the Christian is not to participate in error, and to do do so is to be unequally yoked. Christians are to be separated from sin in whatever relationship they find themselves (2 Cor. 6:17). The person who is married to an unbeliever in 1 Corinthians 7:12 is admonished to not leave him, but in 2 Corinthians 6:17, 18 those who are unequally yoked are told plainly to come out and be separate. It should be obvious that the marriage of a Christian to an unbeliever is not, in and of itself, the unequal yoke.

Christians should be encouraged to marry Christians for obvious reasons. Many difficulties, could be avoided if this were the case. This writer has always urged from the pulpit, in the classroom and privately that Christians who are qualified to marry should marry Christians. But to contend that it is a sin for a Christian to marry a non-Christian is a different matter. Those who so contend, in order to be consistent, should exercise the same measures toward such people as they do to those guilty of other sins. It would mean also that God would not recognize such relationships and, therefore these relationships should be dissolved. May we always interpret God’s word in fight of its context and ever be cautious that we do not legislate where God has not legislated, being ever careful to abide by God’s divine arrangements in all realms.

Guardian of Truth XXIX: 10, pp. 293, 306
May 16, 1985

By Ronny Milliner

What is the relationship that the Christian is to have with the world? Paul answers, “And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God” (Rom. 12:2).

The Work — Negative

Paul approaches this responsibility first from a negative standpoint. We are not to be conformed to the world. The word “conform” means “to fashion or shape one thing like another. . . . This verb has more especial reference to that which is transitory, changeable, unstable” (Vine, p.227). The ways of the world are unstable compared to God’s ways. We must not allow ourselves to be poured into its mold.

There are a number of areas in which it can be easy for us to become like the world. We can conform to the world in our dialogue. As surely as Peter’s Galilean accent gave him away (Mk. 14:70), our speech will identify us with either the world or God. The speech of the world is characterized by “corrupt communication,” “filthiness,” “foolish talking, ” and “coarse jesting” (Eph. 4:29; 5:4). Our speech should be edifying and contain giving of thanks.

We can also conform to the world in our dress. Some become so fashion-minded that they set aside principles of decency and modesty in order to be like the world. The godly person will dress in “modest apparel, with propriety and moderation” (1 Tim. 2:9-10). A Christian will realize the importance of inward adornment over outward adornment (1 Pet. 3:3-4).

We can conform to the world in our deeds. The works of the flesh are in clear contrast to the fruit of the Spirit (Gal. 5:19-23). Yet these deeds will sometimes be found in the lives of Christians. When they are found, it is because we have conformed to the world

The Work — Positive

Not being conformed to the world means we win be “transformed.” The Greek word metamorphoo (from which we get metamorphosis) is a compound word. The first part of the word implies change, and the latter half means “form.” So the Christian is “to change into another form” (Vine, p. 148).

The Christian is one who has changed. He is a new creation (2 Cor. 5:17). He is a new man (Eph. 4:22-24). He wears a new name (Isa. 62:2; Acts 11:26). He walks “in newness of life” (Rom. 6:4). Why would one want to go back to the old fife of sin (2 Pet. 2:20-22)?

The Way

How can one make this important change? How can we avoid falling into the trap of conforming to the world? Paul says we must have a renewing of the mind. We must have an “adjustment of the moral and spiritual vision and thinking to the mind of God, which is designed to have a transforming effect upon the life” (Vine, p. 279).

Renewing the mind will involve us in a change of awareness. There are some things of which the world is aware. But there are some things of which the Christian is aware that the world is not aware (cf. 1 Cor. 8:4,7). Part of our responsibility is to bring “every thought into captivity to the obedience of Christ” (2 Cor. 10:3-5).

Renewing the mind-will involve us in a change of affection. The world loves itself and the things of the world (1 Jn. 2:15-16). The Christian loves God with all of his heart, soul, strength, and mind (Lk. 10:27).

Renewing the mind will also involve us in a change of aspiration. Those in the world aspire to many things. Paul describes the Christian’s aspiration in Colossians 3:1-2. He admonishes, “If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. Set your mind on things above, not on things on the earth.”

The Wish

The one who makes these changes in his life will d6prove what is that good and acceptable and perfect will of God.” Notice the traits of God’s will. It is good or beneficial. It is acceptable, or literally, well-pleasing. And it is perfect, complete, or f1mished. How does this compare with the ways of the world? There is no comparison.

When a Christian does not conform to the world, but is transformed, he is putting the will of God to a test. Such a life shows the character of God’s will, that it is best.

Conclusion

Paul did not admonish the Roman Christians, “When in Rome, do as the Romans do.” He urged them to a better way. “And the world is passing away, and the lust of it; but he who does the will of God abides forever” (1 Jn. 2:17).

Guardian of Truth XXIX: 10, pp. 296, 303
May 16, 1985