Truth Magazine

By Larry Ray Hafley

QUESTION:

From Ohio: “Enclosed is a question that was answered in ‘The Christian Echo.’ I disagreed with the answer. Would you please comment on it in Truth Magazine?”

REPLY:

Immediately following is the excerpt from the April, 1976, issue of The Christian Echo.

“Ques.: While in the world, I married a woman who had a living husband; they did not-separate because of fornication. Later, we decided to obey the gospel. Did we have to repent for the act, or under what conditions were we to enter the church?

“Ans.: If a divorce was secured by the woman you married while in the world, the laws of the land were complied with, hence you were not under condemnation by marrying. Romans 13:3. If you were legally married, when you obeyed the gospel, there is no repentance required for your marriage; go on and live the Christian life.”

Comments As Requested

It would have been far better if The Christian Echo had merely cited a few plain passages of Scripture. “Whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery” (Matt. 5:32). “Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery” (Matt. 19:9). “Whosoever shall put away his wife, and marry another, committeth adultery against her. And if a woman shall put away her husband, and be married to another, she committeth adultery” (Mk. 10:11,12). “Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery” (Lk. 16-18). “So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man” (Rom. 7:3).

Nothing in the verses above sounds like the answer in The Christian Echo. Of course, one must abide by the laws of the land, but, “We ought to obey God rather than men” (Acts 5:29). The man who married a woman with a living husband is living in adultery. The woman who was divorced for a cause other than fornication and who has married another is living in adultery. Constitutional law does not negate or nullify divine law.

To Those Without These Problems

As we said before, so say I now again, now is the time to prevent marriage problems. If you are unmarried, realize the seriousness and the sacredness of the marriage relationship. Do not enter into it lightly. It is a sacred status that must be consecrated by God and governed by His will. If you are married, remain that way if it is at all possible-both husband and wife should learn to love one another if they do not. If you have children, teach them from their youth regarding marriage. Tell them of its beauty, of its privileges, and of its sacred laws.

Truth Magazine XX: 36, p. 562
September 9, 1976

By Mike Willis

In 1 Pet. 2:5,9, the apostle wrote, “you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ. . . . you are a . . . royal priesthood.” Thus, in our consideration of descriptive terms of Christians, we need to consider the significance of being called a priest. Like the term saint, the term priest is not usually ascribed to all Christians; instead, it is usually reserved for a sacerdotal class in contrast to the laity.

Catholic Usage

In Catholic theology, a priest is a person, distinct from the ordinary Christian, who administers the sacraments and pronounces absolution. Here are some quotations that might be useful in clarifying the Catholic concept of a priest:

“The Church has a sacrifice; so she needs priests to offer that sacrifice. The Mass is a continuation of the sacrifice offered by Jesus Christ, the great High Priest on Calvary. . . . The Church must teach the Gospel of Christ to all men; so she needs priests to continue the preaching of the Master.

“The Church has the sacraments, Instruments of sanctity, the means of bringing the graces of Christ to all men. So she needs priests to administer these sacraments, to serve as agents of the Savior” (Monsignor J. D. Conway, Facts of the Faith, p. 236).

Despite the existence of this highly developed clergy system, the New Testament knows nothing of a clergy-laity distinction. Instead, Jesus condemned the wearing of special religious clothing to be seen of men and the usage of special titles (Mt. 23:5-10). There is absolutely no hint that a special class of Christians are needed to administer the Lord’s Supper nor that the Lord’s Supper is a continuation of the sacrifice of Christ on the cross (cf. Heb. 7:26-27). Forgiveness of sins is not administered through any individual other than Christ.

One of the basic tenets of the Protestant Reformation was the priesthood of all believers. This principle asserts that every individual has direct access to God and, therefore, does not need to approach God through a priest because every individual Christian is himself a priest. The principle is amply supported by the Scriptures (see Rev. 1:6; 5:9-10; 20:6; 1 Pet. 2:5,9).

A Study of Priesthood

In the Patriarchal period, men were able to approach God directly (cf. Gen. 4; 6:20; etc.). There were also some priests who officiated in religious worship (e.g. Melchizedek, Gen. 14:18-24). With the giving of the Mosaical Law, God regulated the priesthood. The background from which the New Testament draws when discussing the priesthood is the background of the Levitical priesthood. Therefore, in considering the priesthood of the Christian, one needs to start with a background in the Mosaical Law.

The Mosaical Law said this regarding the Levitical priests: “They shall be holy to their God and not profane the name of their God, for they present the offerings by fire to the Lord, the bread of their God; so they shall be holy” (Lev. 21:6). The primary work of the priest was the work of offering worship to God. Before a person could offer worship, he had to meet certain requirements. (1) He had to be a desceadent of Levi (Num. 3:6). (2) He must have no physical defects (Lev. 21:7ff). (3) He must be married in accordance with special priestly requirements (Lev. 21:7-9,13-14). Providing that a person met these requirements, he could be consecrated to serve as a priest. A special ceremony set him apart to serve as a priest. In that ceremony, the priest came before the altar in full ceremonial attire. His head was annointed with oil,, A bull and a ram were offered to God. A second ram was slain; part of the blood from this second ram was smeared on the ear lobe of the right ear, the thumb of the right hand, and the big toe of the right foot. After the consecration ceremony was completed, the Levite was qualified to serve as priest. However, if he later became unclean (e.g. through contact with a dead person), he was disqualified from serving God until he was again pronounced ceremonially clean.

The setting apart of the Levitical priest was necessary because of his function in the worship of Israel. The priest offered the worship to God. He was charged with taking,care of holy things, the tabernacle and all of its furniture.

The New Testament Priest

Every New Testament Christian is a priest; his primary function is, like that of the Levitical priest, to offer spiritual worship to God. The act which makes us a Christian sets us apart to serve God-it consecrates us as a priest to Him. Like the Levitical priest, we become “holy unto the Lord.” Even as the Levitical priest could become disqualified because of uncleanness, so might the priest today become disqualified to offer acceptable worship to God through uncleanness. The defilements which affect us today are the contaminations of sin (Mt. 15:17-20) and not ceremonial defilements. The man who is walking in darkness cannot offer spiritual worship to God; he must put aside his wickedness and seek the Lord’s forgiveness before he is qualified to offer worship again.

The main point of comparison between the Levitical priest and the priesthood of all believers is, not his consecration and defilement, the fact that both offered worship to God, Peter said that we are “to offer spiritual sacrifices acceptable to God through Jesus Christ” (1 Pet. 2:5). Our sacrifices are different from those offered under the Mosaical system; we do not administer at the literal altar, burn incense, etc. He-e are some channels through which we can offer sacrifice to God:

(1) The fruit of our lips, “Through Him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name” (Heb. 13:15). The fruit of our lips is called a sacrifice to God, Thus, whenever a Christian sings, prays, or teaches God’s word, he is offering to God a sacrifice of his lips.

(2) Good works. “And do not neglect doing good and sharing; for with such sacrifices God is pleased” (Heb. 13:16). The good works which a Christian does are called a sacrifice to God. Everytime that we engage in an act of benevolence or some other good work, we are sacrificing to the Lord.

(3) Supporting a preacher. As Paul wrote concerning the financial support which lie had received from the congregation at Philippi, he said, “But I have received everything in full, and have ail abundance; I am amply supplied, having received from Epaphroditus what you have sent, a fragrant aroma, an acceptable sacrifice, well-pleasing to God” (Phil. 4.18).

(4) Our living bodies. Paul said, “I urge you therefore, brethien, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (Rom. 12:1). Thus, the entire life of a Chrisfian is a sacrifice to God; it is not a life lived to the fulfillment of every fleshly desire but one which is dedicated to pleasing God. Ours is a sacrifice which is not offered once for all, as was the nature of the slain animal, but a sacrifice which is offered day by day to His service.

(5) Our martyred bodies. Another type of sacrifice which a Christian is sometimes called upon to make is the sacrifice of his life because of his faith in Christ. Paul called this an act of sacrificial worship.

As he wrote from prison to the church at Philippi, he said, “But even if I am being poured out as a drink offering upon the sacrifice and service of your faith, I rejoice and share my joy with you all” (Phil. 2:17). Shortly before his death, he wrote to Timothy as follows: “For I am already being poured out as a drink offering and the time of my departure has come. I have fought the good fight, I have finished the course, I have kept the faith-, in the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day; and not only to me, but also to all who love His appearing” (2 Tim. 4:6-8). As John witnessed the opening of the fifth seal, he saw “underneath the altar the souls of those who had been slain because of the word of God” (Rev. 5:9). The picture of the souls under the altar emphasizes that their death was a sacrifice to God.

Conclusion

Perhaps there are other aspects relevant to our priesthood which should have been considered but these suffice to emphasize that, as New Testament priests, we are to be constantly engaged in offering spiritual sacrifice to God. Every Christian is a priest, therefore, every Christian must be engaged in these acts of worship. Are you offering the sacrifices to God which we have described above? If not, you are not a Christian!

Truth Magazine XX: 35, pp. 554-556
September 2, 1976

By Keith Sharp

“Blessed are the peacemakers: for they shall be called the children of God” (Matt. 5:9).

“Like a river glorious is God’s perfect peace;

Over all victorious in its bright increase;

Perfect, yet it floweth fuller every day,

Perfect, yet it groweth deeper all the way.”

(Frances Ridley Havergal)

The world in restless turmoil craves peace. “Peace” is “tranquility,” an “absence of turmoil.” People vexed with troubled and anxious minds relentlessly but often erroneously pursue calm of spirit. In a world of war and fighting, killing and quarreling, men search for the formula for peace.

Christ is “The Prince of Peace” (Isa. 9:6). He rules a kingdom of peace (Rom. 14:17). The Master’s legacy to His disciples is peace (John 14:27). What is the peace of the kingdom of Heaven? Who are the “peacemakers”? Why shall they “be called the children of God”?

We have all sinned (Isa. 53:6; Rom. 3:9, 23; 1 John 1:8-10). Sin, being the transgression of the law of God (1 John 3:4), is ultimately a wrong against God Himself (Ps. 51:4). God, being infinitely Holy, i.e., separate from sin and perfectly undefiled (Rev. 4:8), hates and abhors sin (Prov. 6:16-19). He will not fellowship the sinner (1 John 1:6). By His holy nature, He cannot. Our own sins separate us from God (Isa. 59:1-2). Because of our own sins, we, as sinners, became the enemies of God (James 4:4). Sinners have no peace with God.

God gave through Christ a plan of reconciliation (Rom. 5:10). i.e., a means by which we, though sinners, might be made the friends of God again and might enjoy peace with Him. This “peace initiative” on God’s part is the offer to us of the remission of the guilt of our sins through the blood the Son of God shed on the cross (Acts 10:36, 43; Matt. 26:28). We gain this pardon by knowledge of, faith in and obedience to the Gospel of Christ (2 Pet. 1:2; Rom. 5:1; Phil. 4:9).

Therefore, the primary peace offered by the Gospel and in the kingdom is peace with God as the result of the forgiveness of our sins. All other peace is secondary to this. Christ came to bring peace between sinful man and his holy Creator (Eph. 2:13-18; Col. 1:20).

We, as Christians, should have peace of mind (Phil. 4:4-7; Col. 3:15). But this is the result of peace with God and is therefore secondary to reconciliation to the Father.

Furthermore, we are enjoined: “If it be possible, as much as lieth in you, live peaceably with all men” (Rom. 12:18; cf. Heb. 12:14). But this peace with men is less important than purity (James 3:17) and must sometimes be sacrificed in favor of steadfast adherence to Christ and His Word (Matt. 10:34-37; Jer. 6:14).

Since the primary peace of the kingdom of Heaven, from which all other peace flows, is fellowship with God, the “peacemakers” of God’s kingdom are not those who patch up disagreements between men nor those who ease the, troubled minds of anxious people. Rather, the peacemakers are those who, like Jesus, seek to reconcile men to God. Peacemakers are those “that preach the gospel of peace” (Rom. 10:15; cf. Eph. 6:15). They are the disciples who, through “the word of reconciliation,” seek to bring men back into friendship with God (2 Cor. 5:18-20).

To be called something in the New Testament is tantamount to saying one actually is that thing (cf. Matt. 5:19; 21:13; Luke 1:32, 35; James 2:23). In the Scriptures, people are often called children of something to indicate they resemble that object. For example, Bamabas’ name meant “son of consolation” (Acts 4:36) in that he was a consoling man. The Jews who opposed the Lord had the devil as their father (John 8:44) because they resembled the devil. We often describe a boy as being “a chip off the old block,” i.e., he resembles his father. We expect children to be like their father. Our Father is the author of peace (1 Cor. 14:33). He seeks to reconcile all men to Himself (2 Cor. 5:19; 1 Tim. 2:34). Those who promote peace between men and God actually resemble God in their character.

The peace of the kingdom of Heaven is primarily harmony between God and men, the fruit of reconciliation through the Gospel. “Peacemakers” are those who “preach the gospel of peace.” They “shall be called the children of God” in that they actually resemble the Father Himself.

What a blessing, the peace that Christ brought to man!

“Thro’ Christ on the cross peace was made,

My debt by His death was all paid,

No other foundation is laid,

For peace, the gift of God’s love.

“Peace, peace, sweet peace,

Wonderful peace from above,

Oh, wonderful, wonderful peace,

Sweet peace, the gift of God’s love.”

(Peter P. Bilhorn)

Are you a peacemaker, my brother? Let us take the blessed Word of reconciliation, the Gospel of peace, to all. So even we shall be called the children of God.

Truth Magazine XX: 35, pp. 553-554
September 2, 1976

By Roy E. Cogdill

In distinguishing between faith and opinion, as they affect the individual’s obligation to unity, one of the main difficulties is the problem of making a proper clear cut distinction. There must be unity in matters oi faith; but in the realm of opinion there must be liberty, generosity, proper consideration and the right attitude toward one another in order for the “unity of the Spirit” to be kept in the “bond of peace.” The realm of faith is the realm where there is no choice-“Faith comes by hearing and hearing by the Word of God” (Rom. 10:17) for God has chosen and man is not at liberty to follow his own pursuits or make his own decisions. He must decide to obey or disobey. This is the alternative in the realm of faith.

In the realm of opinion God has not spoken, but has left man free in keeping with the principles of righteousness to make his own decision, follow his own choice, and exercise liberty. There are certain restrictions to be observed in this liberty: (1) One must not violate his own conscience (Rom. 14:23, 1 Cor. 8:7). (2) One must not by his example lead a brother to violate his conscience and thus to sin (Rom. 14:13-16, 19-21; 1 Cor. 8:7-11; 1 Cor. 10:28-33). (3) One must extend to others the same liberty which he exercises in such matters (Rom. 14:3-6, 10-12). (4) One must follow after those things, in faith and practice, that make for peace and that will edify (Rom. 14:19).

In seeking some elementary principles by which such decisions may be made we have already suggested that we ask ourselves, “Has God revealed His will in this matter?” We surely recognize that if God has revealed His will, it must be accepted and followed by all, whether it concerns a matter of practice by the church or of personal righteousness in the life of the individual. Christianity is a way of life and attitude of heart that says about all matters concerning which the will of God has been made known, “Thy will be done, not mine.” When we violate the faith and practice prescribed by the Lord for His Church, we are guilty of lawlessness and the same thing is true when we refuse to live in our own personal lives in harmony with the will of God in any matter. We compromise with error in the first and with sin in the latter and condemn ourselves in either case for not respecting the will of God.

When one can state his position or conviction in plain Bible language, it is safe to say it is a matter of faith in which there is no personal liberty to teach or practice anything else and no compromise can be made. But when a persuasion or position is taken that necessitates the use of imagination, presumption, human sophistry, etc., then it cannot be sustained by Bible teaching or expressed in Bible language and therefore cannot rightly be held as a matter necessitating common faith and practice, required or bound upon all or made a matter of fidelity to God or fellowship among brethren. We should be able to state in plain Bible language what we believe or teach to be essential matters of faith and practice and that which we can rightly make matters of fellowship. Circumstances do not alter the principles of truth an-m righteousness which God has revealed to be His will and man’s duty. In this realm there is no compromise except with sin and error.

Whether or not God has made a choice, revealed His will or spoken on a particular matter is pertinent and material in whether it is a matter of personal liberty or whether a contrary persuasion or practice may be tolerated and fellowship remain intact. Let us illustrate:

(1) The word of God does not teach that “how one ,may be baptized” is a matter of the “convenience and preference of the candidate” as some human creeds express it. Rather than that God has made the choice in this matter and He has made it known. Baptism is immersion. The meaning of the original word, the unvaried practice of New Testament days, the circumstances surrounding the action, and the Bible description of the action, all demand this conviction and practice. When any man teaches pouring or sprinkling, he has denied the faith, defied the will of God and exercised a choice where God has not given man the right to make one. To fellowship such teaching or practice is rebellion against the will of God as much as to practice it. We can choose whether to be baptized in a natural or artificial pool, the hour of the day or night, and in a good many other matters, but we have no choice as to how it shall be done, whether by immersion or by some human substitution therefore. We either obey God or we do not obey Him.

(2) God does not allow a choice about which day of the week is the day of assembly for the saints in memory of the Christ. The New Testament plainly teaches that the saints assembled on the First Day of the Week, upon which Christ arose from the dead, to commemorate His death by observing the breaking of bread as He ordained (Matt. 26:26-30, Luke 22:15-20, Cor. 11:23-30, Acts 20:7). When a Christian neglects or forsakes this assembly he commits a willful sin (Heb. 10:25-26), and such cannot be tolerated in a spirit of generosity and God be pleased. We can chose the hour of the day, the place of assembly, etc., but we either obey God or disobey Him as to the day in which it shall be done.

(3) God has made the choice and man does not have one, in the question of what kind of music shall be used in praise to Him in Christian worship. All that the New Testament teaches is, “sing” (Matt. 26:30, Rom. 15:8-9, 1 Cor. 14:15, Eph. 5:19, Col. 3:16, Heb. 2:12, James 5:13). When we add another kind of music we are guilty of transgressing divine authority and doing our own will and not the will of God. Such an attitude cannot be tolerated, for it is sinful, however sincere and honest men may be. We can choose whether to sing with or without a book, the part we sing whether bass, tenor, soprano, or alto; but when we choose to use instrumental music to accompany our singing in worship to God, we transgress the commandment of God.

(4) God has given the church an organization through which to accomplish the divine mission assigned to it upon the earth. Divine choice has been made in the organization of the church and its government and that choice has been revealed in the scriptures. It is the local church, made up of saints in its own community, with its elders and deacons (Acts 14:23, Phil. 1:1, Acts 20:17-28, 1 Pet. 5:1-3). Men have no choice but to respect the will of God by following this pattern or organization and do the work of the church through this organization or like Korah (Numbers 16), rebel against the sovereignty of God. When human societies are substituted for God’s organization to do any work of the church the same sin has been committed as when sprinkling is substituted for immersion, instrumental music is added to the worship, or another day of the week is substituted for the Lord’s Day. We can choose particular methods, details, and in other matters where God has not chosen, but the organization to do work of the Lord’s Church has been chosen by the Lord. We either confine ourselves to it or we rebel against God. Such rebellion cannot be tolerated and fellowshipped.

(5) In the realm of personal like and character the same priniciple is true and must be respected. Concerning the right to put away ones companion by divorce and remarry, the Lord has a gain made the choice and legislated that “And I say unto you, whosoever shall put away his wife, expect it be for fornication, and shall marry another, committeth adultery: and whosoever marrieth her wnich is put away doth commit adultery” (Matt. 19:9). This is not what Moses said but “I say unto you,” Jesus said. Either there is no other scriptural reason for divorce and remarriage or what Jesus said is not true. Tolerance, generosity, popular practice and approval, leading to the endorsement and encourage of some other situation violating the law of the Lord in this matter is sinful and just as wrong as to have another kind of music or substituting some other practice for baptism. It does not matter what any preacher teaches or approves, the Lord’s will must rule if we are to avoid sin and destruction. In the case of fornication a man or wife may choose to forgive the guilty companion and continue to live with them (divorce in no sense was made mandatory), or not to forgive the companion who has been an infidel to the marriage relationship. But when one chooses to divorce a companion and remarry for some other reason than that which the Lord has given, he is guilty of the sin of adultery and will be condemned. Such a one cannot be fellowshipped by the church and will of God be done (1 Cor. 5).

Truth Magazine XX: 35, pp. 552-553
September 2, 1976