Truth Magazine

By Harold Hancock

One must search these verses carefully to obtain the right meaning, but a correct interpretation will not nullify Jesus’ earlier teaching on divorce and remarriage and permit an adulterer to remarry.

After Jesus taught the Pharisees that God joins man and woman together and that whosoever puts away his wife except for fornication and marries another commits adultery (Matt. 19:6,9), his disciples said unto him, “If the case of the man be so with the wife, it is not good to marry” (Matt. 19:10). Jesus answered his disciples, “All men cannot receive this saying, save they to whom it is given” (Matt. 19:11). Several ideas about this passage are plausible, but none give a person guilty of adultery the right of remarriage.

The question arises, what is “this saying” that all men cannot receive “save they to whom it is given”? Is it the saying of Jesus – his teachings about divorce and remarriage – or the saying of the disciples – “it is not good to marry”? Lenski comments, “‘This saying’ is Jesus’ own word spoken in vv. 4-9. The fact that ‘not all’ have room for it the Pharisees amply demonstrate. In v. 10 even the twelve show that they do not yet have room in their hearts to submit to this saying and to carry it out in their lives. But this had been their trouble before this time (15:16; 16:8,23; 17:17-20). That is why Jesus elucidates what he has said and admonishes the twelve (v. 12, last sentence) to make room for what he tells them. To men such as the Pharisees it was not given to know the things of the kingdom, but it certainly was given to the disciples (13:11); hence Jesus expects them to measure up to this gift” (St. Matthew’s Gospel, R.C.H. Lenski). Barnes writes, “This saying evidently means what the disciples had just said. . . ” (Barnes Notes, The Gospels, Albert Barnes). Pulpit Commentary also agrees that “This saying” refers to the words of the disciples and explains, “All men cannot receive this saying; i.e. their words, ‘It is not good to marry.’But he endorses these words in a different signification from theirs. Their objection to marriage arose from the impossibility of putting away a wife for any cause. Christ passes over these ignoble scruples, and enunciates the only principle which should lead a man to abstain from marriage. They to whom it is given. They to whom are given the call and the grace to abstain from marriage. These persons’ practice forms an exception of the marriage state. Verse 12 – Our Lord proceeds to note three classes of men to whom it is given to abstain from marriage . . . eunuchs, which were so born . . . which were made eunuchs of men . . . which have made themselves eunuchs for the kingdom of heaven’s sake “Clearly, different views are taken about “this saying.”

It seems to me that “this saying” must refer to the disciples’ words – “it is good not to marry.” The saying is something that “all men” cannot receive; only some, only those to whom it is given, can receive it. Jesus’ words about divorce and remarriage is for all. They were spoken to the Pharisees and given to the disciples. Jesus expects all to live by these teachings. However, not everyone has to marry. As Jesus said, some are born eunuchs, some are made eunuchs by men, and some deny themselves the privilege of marriage for the kingdom’s sake. Furthermore, as shown by Pulpit Commentary, the idea that “this saying” is the words of the disciples fits the context well.

To suggest that vv. 4-9 teach that a man commits adultery if he puts away his wife except for fornication and marries another, that v. 10 encourages that man not to marry, but that v. 11 gives him permission to remarry if he simply cannot remain celibate and that he will be all right if God feels this person cannot “stand” to be unmarried, is erroneous and absurd! Such an interpretation would render the words of Jesus (vv. 4-9) useless. It would contradict the instructions given by Paul that one should not depart and that if he departs he should remain unmarried or else be reconciled to his mate (1 Cor. 7:10,11). And how shall we know if God “feels” that we really cannot “stand” being unmarried? Shall one risk his soul by remarrying without a scriptural reason and wait patiently for the judgment to see how God feels about the matter? Shall we excuse other sins because people do not think they can live without their wickedness? God forbid such wresting of the Scriptures!

In Matthew 19:10, the disciples understood Jesus to teach that a man should not put away his wife except for fornication and marry another. They perceived this to be a hard saying and reasoned if that were true, then it was better for a man not to marry. Jesus said not all can receive celibacy (v. 11), only some can (v. 12). If we choose to marry, then we must receive Jesus’ teaching about marriage, divorce and remarriage -man cannot put away his wife except for fornication and marry another without being an adulterer (v. 9).

Guardian of Truth XXXVI: 8, p. 243
April 16, 1992

By Thomas G. O’Neal

When Roy Cogdill was in his twenties, he wrote The New Testament Church. At the time, little did he realize the far reaching effects for good it would have. It has been translated into about a dozen foreign languages. The American Braille Society has put it into braille. It has been through more than twenty editions over the last fifty years. It is still in great demand among churches of Christ for Bible classes. Many preachers have found it to be an excellent book of sermon outlines. This book has probably had a greater circulation among brethren than any other single book in this century!

I have been in recent contact with brother Phil Morgan of Paris, Kentucky, and brother Greg Gwin of Knoxville, Tennessee. They spent three weeks in Russia this past summer studying Russian. They were amazed at how open Russia is to gospel opportunities and the way the Russian people received them. In the three weeks they were there they baptized a lady, Lena Zakheim. The week-end of February 16, I was able to meet and visit with her and Greg Gwin in Knoxville.

As you read this letter, The New Testament Church is being translated into Russian by two individuals, one an American and one a Russian. Also, I have already had requests for copies of The New Testament Church in Russian from preachers planning on going to Russia this year.

The cost of translating and printing 5,000 copies of The New Testament Church is going to run about $1.60 per copy. These books will be given to the Russian people just like we would a tract in this country.

No greater investment could be made at this time in Russia except to distribute Bibles. Would you or the congregation where you worship make a one time investment in the cause of Christ in Russia by paying for some of these books? Ten would be $16; one hundred would be $160 and one thousand would be $1,600, While the door of opportunity is open we need to move quickly. May I hear from you with your commitment within the next few days? The translation work is being done, money is needed to pay for this as it is done. To each contributor a full accounting will be made. Any money received over the initial amount needed will be used to print additional books. May I hear from you at once? Everyone who reads this letter can do something. Several have already sent a check to pay for 10 copies. If you knew Roy Cogdill, you can honor his memory by helping circulate his book in Russia.

Guardian of Truth XXXVI: 8, p. 230
April 16, 1992

By Robert H. Farish

The attempts to escape an “institutional sense” or denominational concept, which some people hold with reference to the church, have resulted in some fleeing to a “simple individual to Christ relationship” concept which rejects the teaching of the Scriptures on “Christ and the church” relationship. The doctrine of “setting in order” and “appoint(ing) elders in every city” and “in every church” is explained away – the Holy Spirit’s words are made meaningless. The divine organization, the local congregation, is scornfully referred to as “the club.” A local church of Christ, composed of “all the saints in Christ Jesus that are in Philippi, with the bishops and deacons” (Phil. 1:1), must be rejected in order that the “individual to Christ relationship” may be “found.” Fleeing from Rome and 666 A.D. they run past Jerusalem and 33 A. D.

Much ado has been made over the Greek word ekklesia which has been translated “church.” It is asserted that “the word ‘church’ is a mistranslation.” Fortunately, for the average person, we do not have to know Greek in order to “understand what the will of the Lord is.” We can simply examine, in their context, the passages in the New Testament in which the word “church” appears and learn of the existence, characteristics and functions of the ekklesia of Christ.

A Local Church of Christ

The reality of the “Christ and the church” relationship is set forth in a number of passages. From the English translations we can learn of “the existence of an institution in the time of the apostles such as we have today, and which we call a ‘local’ church of Christ.”

“The existence of an institution in the time of the apostles such as we have today, and which we call a ‘local church of Christ,”‘ is established by those passages where a church is designated by its geographical location. A number of letters are addressed to churches in different cities. For example, letters were addressed to the seven churches in Asia according to their geographical location. Error that existed in the church at Ephesus was charged to that local congregation and commendations were expressed of that church. The same is true of the other churches. Two letters were addressed to the “church of God which is at Corinth.” This was a local church of God – it was located in Corinth. In Romans 16:5, Paul wrote that, “all the churches of the Gentiles” gave thanks for Priscilla and Aquila and he also included a greeting for the “church that is in their house.” Was not the church in the house Priscilla and Aquila “a church of Christ”? In the 16th verse of the same chapter, he wrote, “All the churches of Christ salute you.” If there were “churches of Christ” plural, was there not in existence “a church of Christ” singular? This is not “church of Christ tradition”; it is tradition “which ye were taught . . . by epistle of” Paul and other inspired writers. The apostle said for brethren to “stand fast and hold the traditions which ye were taught . . . by epistle of ours.” (2 Thess. 2:15). Let’s stand fast and hold the traditions.

A local church of Christ that existed in the time of the apostles was made up of “all the saints in Christ Jesus that are at Philippi, with the bishops and deacons” (Phil. 1:1). This is not the “simple individual to Christ relationship” but is an organization composed of “all the saints etc.” at Philippi. This was “a local church” at Philippi for the apostle wrote, “when I departed from Madedonia, no church had fellowship with me in the matter of giving and receiving but ye only” (Phil. 4:16). While there are cases of individual Christians having fellowship in the furtherance of the gospel, yet this is not such a case. This is a case of a church, “as such,” having fellowship in the furtherance of the gospel.

We can learn, if we study the passages in their context, that while the church was in its introductory stages it “cometh not with observation,” that is, it was not recognized by the Pharisees. Yet when it came, in fact, it could be observed because it had organic existence. Certainly those within the church as well as those without the church could see (observe) the church in its activities as a church as “they continued steadfastly in the apostles’ teaching and fellowship, in the breaking of bread and the prayers” (Acts 2:42). The language, “the kingdom cometh not with observation … for lo, the kingdom is within you” was addressed to the Pharisees in answer to their question as to “when the kingdom of God cometh.” The kingdom of God was not “within” the Pharisees at that time! The kingdom of God was “in the midst” of the Pharisees and they knew it not. It was “in the midst” of them in that its king was there and his authority was accepted by some, although his reign, in fact, did not begin until late, when he was raised from the dead to sit on David’s throne. The kingdom came on the day of Pentecost. The church from that time had organic existence (reprinted from The Gospel Guardian, XVII:10 [15 July 1965], 145-146).

Guardian of Truth XXXVI: 8, p. 235
April 16, 1992

By Andy Alexander

Paul taught Timothy to exercise himself unto godliness because “godliness is profitable unto all things, having promise of the life that now is, and of that which is to come” (1 Tim. 4:7-8). So as God’s people we can and ought to be growing stronger every day even though our physical frame may be deteriorating.

A dangerous and very deceptive attitude that can stifle or stop our spiritual growth altogether is that of complacency. Webster’s dictionary defines complacency as “self satisfaction accompanied by unawareness of actual dangers of deficiencies.” Growth in Christ will help us to be alert to dangers and aware of our deficiencies.

Many times a person goes through a process of zealous activity for the Lord followed by a complacent attitude and then spiritual death. The process goes something like this. We learn through a study of the gospel that we must believe in Jesus as God’s Son, confess our faith before men, repent of our sins, and be immersed in water for the remission of those sins (Rom. 10:9-10; Acts 2:3 8; 22:16). We obey these simple conditions and quickly and zealously begin to work for the Lord. As time passes we allow other things to enter into our lives and take away the burning desire we once had to serve the Lord (Luke 8:14). Then we become complacent in our attitute toward Jesus and his work. We convince ourselves that we have arrived and we no longer need to work and grow as we once did.

The church of Christ at Thessalonica had several good qualities, but the apostle Paul exhorted them to work harder and “increase more and more” (1 Thess. 4:10). There is no stopping place in Christianity where we can relax and coast on into heaven.

The Thessalonian brethren had received the word of God “not as the word of men, but as it is in truth, the word of God” (1 Thess. 2:13). They were good examples to all the believers in Macedonia, because they were active in spreading the gospel (1 Thess. 1:7-8).

The Thessalonians also left behind their former way of living. They divorced themselves from idolatry in order “to serve the living and true God” (1 Thess. 1:9).

The were persecuted because of their faith in Jesus Christ by their own countrymen just as the churches of God in Judea had been by the Jews (1 Thess. 2:14). These afflictions did not move them away from the Lord and this brought great joy to Paul and his companions (1 Thess. 3:1-9).

Christians are commanded to “love one another with a pure heart fervently” and this was one of the foremost characteristics of the Thessalonians (1 Pet. 1:22; 1 Thess. 4:9-10). Even though Paul commended them highly for their love toward one another, he exhorted them to “increase and abound in love” and to “increase more and more” (1 Thess. 3:12; 4:10).

They were not to become complacent in their love to one another as this would lead to a cooling of their love toward Christ. The judgment scene in Matthew 25:31-46 teaches that what we do for our brethren we do for Christ (Matt. 25:40). Therefore, as we demonstrate our love for the brethren, we are showing our love for Jesus.

We are not to go around broadcasting the “great” things we have done for our brethren or as the saying goes “blow our own horn,” However, as we live and teach God’s will, people will know that Jesus is our Lord and Savior, and that he is the guiding light in our lives (Matt. 5:13-16).

Jesus said in John 13:34-35,

A new commandment I give unto you, that ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if you have love one to another.

Christ demonstrated his love for us by coming to this earth, suffering, and dying on the cross for our sins (Rom. 5:6-8). We show our love for Christ by crucifying self and following him (Lk. 9:23). This requires that we think of others and put their interests ahead of our own (Phil. 2:14). Our actions toward our brethren should, if properly carried out, cause people in the world to know that we are followers of Christ.

True Christians will not be known by buildings, parking lots, bank accounts, or any other worldly measure of greatness, but by their “love one to another.” We must seek to be true followers of Christ by abounding more and more in our love toward one another.

Our love for Christ must always reign supreme in our hearts. If a conflict arises and we must choose rather to serve Christ or serve man, we must choose Christ (Matt. 10:37). We show our love for Christ by keeping his commandments.

There are some people who try to separate loving Christ and keeping his commandments. Jesus said, “If you love me, keep my commandments” (Jn. 14:15). In the same context he stated, “He that hath my commandments, and keepeth them, he it is that loveth me” and “If a man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him” (Jn. 14:21,23).

We are given a motive for loving God and that is because “He first loved us” and demonstrated his love for us even when we were ungodly (1 Jn. 4:19; 4:10; Rom. 5:6-8). Loving God, Christ, and our brethren is not some tingling, syrupy feeling that is hard to explain. The Bible which commands this love thoroughly teaches us how to carry out this command.

How were the Thessalonians to show their love for the brethren? By some silly grin and slobbering compliments? I think not! Let us notice some ways the Holy Spirit directed the Thessalonians to increase their love.

“Wherefore comfort yourselves together, and edify one another, even as also ye do” (1 Thess. 5:11). Note: they were already practicing these things, yet they were taught to continue these good practices. The only way they could comfort themselves together was to be together. The Hebrew brethren were taught to assemble in order to exhort one another and stimulate one another unto love and good works (Heb. 10:24-25). The Christian who forsakes the assembling of the saints is not demonstrating his love for them or Christ who gave the commandment.

This command also says we are to edify one another. When we come together we ought to do what we can to encourage and build up the body. There are many ways in which we can carry out this command. We should study our Bible and seek to put valuable input into the Bible class, see that our children are prepared for worship services, be on time so that we do not disturb others, speak to those who are present and genuinely offer words of exhortation (Acts 17:11; Col. 3:16; Acts 4:32; Heb. 3:13).

The Thessalonians were also commanded to warn the unruly or undisciplined (1 Thess. 5:14). Christianity is a disciplined life and those who do not maintain the standards as set forth by our Lord must be warned.

There are some in the church who believe love is always positive and never negative. They would encourage the unruly brother by commending him for his good traits and ignoring his sinful practices. While it is good to commend our erring brethren for their good deeds, we must also rebuke them for their sinful ones. Our Lord gave praise where praise was due to the churches of Asia, but he also rebuked and admonished those who walked disorderly (Rev. 2-3).

If a brother begins to drift from the truth and lead an undisciplined life, those who love as Christ teaches that we should love will warn him of the dangers that lie ahead.

Another way that we increase our love for the brethren is by encouraging the fainthearted and supporting the weak (1 Thess. 5:14). There are times in our lives when we get despondent or fainthearted and a kind, encouraging word from a brother or sister in the Lord picks us up. A simple word or phrase at the right time lets us know that someone is thinking of us and cares.

The “weak” in this verse are those who can not do for themselves. Jesus does not want us to encourage slothfulness by doing for those who will not do for themselves. However, he commands us to do for those who cannot do for themselves. The elderly widow who can not patch her roof can and should be helped by those who are able, but the lazy brother who is able but not willing to patch his roof should get wet. We increase our love by helping those who need our help.

These are just some of the areas enumerated by the Holy Spirit in Paul’s first letter to the Thessalonians that show how we can increase more and more. Let us be diligent to abound and increase in our love to one another.

Guardian of Truth XXXVI: 8, pp. 238-239
April 16, 1992