Truth Magazine

By Mike Willis

God said of the Messiah whom he would send into the world to save mankind from sin, that he would not march in the streets.

He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth (Isa. 42:2-3).

The kingdom of Christ is not political. He neither organized armies nor protest marches, but there are lessons to be learned from such events when they occur in the kingdoms of men.

War is deplorable. Each of us wishes that war with Iraq were not necessary. The brutalities which Iraq has committed against the citizens of Kuwait, the bombing of civilians in Israel and Saudi Arabia, the eight year war against Iran, and similar instances have convinced the member nations of the United Nations that Iraq must be stopped now. Consequently, America has joined hands with her sister nations in going to war against Iraq.

No sooner had war begun than a vocal minority went into the streets to protest American involvement in the war. They burned the American flag, decried the policies of President Bush, and committed acts of violence during their peace protests. Both the protestors and some Congressmen have sent a signal to Saddam Hussein that says the American people are not prepared to engage in and sustain a war.

The popular, politically conservative columnist, Cal Thomas, wrote an article entitled “‘Anti-war’ Crowd Strips Life of Moral Values” (The Indianapolis Star [28 January 1991, p. 9-A) in which he said,

The peace movement always tries to seize the moral high ground by declaring itself against all war . . . . The demonstrators are constantly referred to in the press as “anti-war,” but this is a serious misnomer. Everyone detests war. The difference is that most of us are willing to accept war if it is the only way to protect our highest values. These demonstrators see no values worth fighting for.

Some peace activists tell us that “war never solves anything.” That will come as a surprise to those who fought in World War II and to the people of Nazi-occupied Europe.

To be “anti-war” strips life of true moral concerns and accepts a view of man that denies the possibility of human evil. To acknowledge evil is to acknowledge goodness and the necessity to oppose evil’s agenda, which seeks to impose itself on the good.

There Is a Way for Peace

There is always a way for peace. America could have lived in peace with Adolf Hitler and the Japanese during World War II. All that would have been necessary for peace to exist would be absolute and unconditional surrender to the tyrants who wish to run rough shod over their fellow man. Peace could be had with Hitler, even though he methodically slaughtered innocent men in gas chambers, by executions squads, and during unprovoked invasions. Yes, there was a way to have peace without going to war with Hitler and Japan. Men could have submitted to their tyranny.

We can be at peace with Iraq as well. We can sit back and watch Iraq destroy one Arabic republic after another until he has complete control of that part of the world. We can wait until he is able to tyrannize the whole world, not just a part of the world, with nuclear bombs, not merely with chemical and biological weapons. Then, when he threatens with these bombs, we can quietly and meekly surrender to his threats and no war will ever have to occur.

Marching in the Streets

The handfuls of protestors have the right to march in the streets because their forefathers did not agree with the principles which they are advocating. If these same protestors lived in Iraq, they would not be allowed to march in the streets in protest of the war policies of Saddam Hussein. If they lived in China, they would not be allowed to march in Tiananmen Square. If they lived in Lithuania, their papers would be seized and their voices silenced. But, American protestors can march in the street and protest the war in the middle east because brave Americans fought to preserve their freedoms. Our forefathers thought liberty was worth dying for; they preferred to fight and die as free men rather than be in subjection to tryants such as Hitler and Hussein. These words of Patrick Henry have inspired many Americans, “Give me liberty or give me death.”

Not A Political Article

This article is not intended to be a political article, any more than Jesus intended to make political statements in his references to the affairs of the kingdoms of men (Matt. 22:19-21; Lk. 14:31-32). Rather, I want to point out some similarities between our political peace protestors and their spiritual cousins who protest religious warfare.

A minority among us protects every opposition to false doctrine. They howl and accuse when someone exposes false teaching, whether it be taught by a brother among us or a denominational preacher. They decry the “brotherhood watchdogs, ” “the guardians of orthodoxy,” spiritual “McCarthyism,” and similar such things.

They write their condemnations in church bulletins paid for by churches which exist because there were God-fearing men who opposed the in-roads of institutionalism in the 1950s. They speak from pulpits which were built because faithful preachers opposed the introduction of instrumental music in the late 19th century. If their spiritual forefathers had followed the path they advocate, they would not have a pulpit from which to preach or a bulletin in which to write. They would have no medium to undermine the men whose spiritual brothers built the congregation with which they labor. They would have no financial support for themselves or their families, because the churches where they preach would not exist today.

I don’t know how you feel about either these political protestors or their religious cousins, but I have had my fill of both. I wish that some of these political protestors would start their own countries in which they demonstrate by 200 years of application of their principles that their plan will work – that they can establish and maintain peace, a peace with all the liberties available in our country, without ever taking up the sword in self-defense.

Similarly, let their spiritual cousins, the religious peace protestors who call for a positive gospel, go out and start congregations where they never condemn denominations by name from their pulpit, where social drinking, mixed swimming, and divorce for any reason (still allowing both parties to marry another) are not condemned, where there are no elders and no contributions because they deny that there is any such thing as the local congregation. Then, when they have built up the cause of Christ and shown its ability to exist in the denominational culture without imbibing the spiritual darkness of this present world for a couple of centuries, we can believe their way will work.

However, I grow tired of these political and religious protestors living like parasites, all the while despising authority and biting the hand that feeds them (Jude 3).

Like their political cousins in the anti-war movement, those who decry all religious controversy also are saying, by implication but not in so many words, “There are no moral or doctrinal issues worth fighting for.” If this is not so, let them tell us what issues are of enough importance that they will don the ugly clothes of a debater and join the enemy in conflict. Is instrumental music in worship, church support of human institutions, church sponsored recreation, divorce for causes other than fornication and marriage to another, and such like issues worth entering the fray? No, these brethren have condemned the “guardians of the party, ” the “brotherhood watchdogs,” and their ilk who wage spiritual war against these assaults against the truth.

All the while that they condemn us for doing battle, they tell us that they agree with the truth we are defending. They are like their political “anti-war” advocates who say, “We are against war, but not the troops. ” Nice try, but it won’t work. If one really believed that these apostasies were evil, he would join in the battle to stop their spread, instead of raising objections against those who are willing to do battle to stop their spread.

Carnal and Spiritual Warfare

Carnal war has to do with the affairs of nations, relations between nations, and the rise and fall of nations, all under God’s providence. It is not the purpose of this article to address the question of a Christian’s participation in carnal warfare. All Christians agree that God rules over the nations to accomplish his own purposes, and that Jesus used war to illustrate several lessons, whatever we conclude about a Christian’s participation. There is room for liberty of conscience on the latter point.

The political protestors we see in the streets are not humble Christians who are conscientious objectors with a conscience rooted in the gospel of Christ. No, they are carnal minded men with their own political agendas, many of whom display bitterness and malice toward all authority.

The warfare of which we speak is spiritual, not carnal. Paul described it in 2 Corinthians 10:3-5.

For though we walk in the flesh, we do not war after the flesh: (for the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.

This spiritual warfare is designed to advance the kingdom of Christ, not the kingdoms of men, which explains the difference in methods. Jesus explained this difference saying,

My kingdom is not of this world. If my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence (Jn. 18:36).

Our warfare is limited only by the spiritual nature of the church. Beyond that, it is unlimited war designed to eradicate sin and eliminate error. “Every plant, which my heavenly Father hath not planted shall be rooted up” (Matt. 15:13). Jesus demands the unconditional surrender of all men to himself. Short of that conclusion, there are no compromises to negotiate, no terms of peace to sign. Jesus said, “Think not that I am come to send peace on earth: I come not to send peace, but a sword” (Matt. 10:34).

Every Christian is enrolled for the duration of the conflict. There are no furloughs, holidays, or retirements. Instead of signs littered with venom and protest against war, instead of offering aid and comfort to the enemy, instead of chanting in defiance to authority, we carry the bloodstained banner of the cross. Following King Jesus we sing, as Sabine Gould wrote,

Onward Christian soldiers,

Marching as to war,

With the cross of Jesus

Going on before;

Christ the royal Master,

Leads against the foe;

Forward into battle,

See His banners go.

Our slogans and mottos are, “Fight the good fight of faith,” “I am set for the defense of the gospel,” “Earnestly contend for the faith,” and “Watch ye, stand fast in the faith, quit you like men, be strong” (1 Tim. 6:12; Phil. 1:17; Jude 3; 1 Cor. 16:13).

Brethren, let us press the battle for truth and right. Let us not send a signal to Satan that the people of God are not prepared to engage in and sustain a war against the armies of sin and false doctrine. The way to peace is through the victory of truth. Laying aside every personal ambition and human loyalty, confident in the victory of the cause of Christ, let us press the battle.

Therefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord (1 Cor. 15:58).

Guardian of Truth XXXV: 5, pp. 130, 149-150
March 7, 1991

By Mark Mayberry

Psalms 103:8-18

“Mercy among the virtues is like the moon among the stars, – not so sparkling and vivid as many, but dispensing a calm radiance that hallows the whole. It is the bow that rests upon the bosom of the cloud when the storm is past. It is the light that hovers above the judgment seat.”(1)

Mercy is an important biblical concept. The word appears hundreds of times in both the Old and New Testaments. In the New Testament, the term “mercy” is often found in the apostolic greetings. For example, Paul began his letter to Timothy by saying, “Grace, mercy, and peace, from God our Father and Jesus Christ our Lord” (1 Tim. 1:2). Grace speaks of God’s “unmerited favor” toward sinners. Peace belongs to those who enjoy fellowship with God. But what is mercy?

Webster defines “mercy” as ” 1. A refraining from harming or punishing offenders, enemies, persons in one’s power, etc.; kindness in excess of what may be expected or demanded by fairness; forbearance and compassion; 2. imprisonment rather than the death penalty imposed on those found guilty of capital crimes; 3. a disposition to forgive, pity, or be kind; 4. the power to forgive or to be kind; clemency (to throw oneself on the ‘mercy’ of the court); 5. kind or compassionate treatment; relief of suffering; 6. a fortunate thing; thing to be grateful for; blessing.”(2)

Mercy involves God’s attitude toward man. It is an expression of his love for humanity. It includes pity, compassion, gentleness and forbearance. No one term can adequately convey the idea of mercy, for all these thoughts are intertwined.

“The tracing of the concept of mercy in the English Bible is complicated by the fact that ‘mercy,’ ‘merciful,’ and ‘have mercy upon’ are translations of several different Hebrew and Greek roots, which are also variously rendered in other occurrences by other synonyms, such as ‘kindness,’ ‘grace’ ‘favor’ and (cognate verbs). To picture this concept we would require a group of overlapping linguistic circles.”(3)

The Old Testament is rich in words that reflect the idea of mercy. The most common Hebrew word is hesed. It appears over 250 times in the Old Testament. In the KJV, it is usually translated “mercy,” but at times it is also rendered “kindness,” “loving kindness,” and “goodness.” It denotes God’s steadfast love, tenderly demonstrated by his covenant faithfulness with his chosen people. It carries the idea of mutual rights and mutual responsibilities.

Several Greek words are translated mercy in the New Testament. The most common are eleos, oiktirmos, and their related verbs. W. E. Vine defines the noun eleos as “the outward manifestation of pity; it assumes need on the part of him who receives it, and resources adequate to meet the need on the part of him who shows it.” He says the verb eleeo generally means “to feel sympathy with the misery of another.” He defines the noun oiktirmos as “pity, compassion for the ills of others. ” He says the verb oikteiro, means “to have pity on.”(4)

In the New Testament, mercy is often combined with grace. These are closely kin but distinct terms. As Trench points out, grace is related to sin while mercy is related to the misery that sin brings. “The charis (grace) of God, the gift of his free grace that is displayed in the forgiveness of sins, is extended to men as they are guilty, his eleos (mercy) as they are miserable.”(5)Divine grace removes our guilt, while divine mercy removes our misery.

Mercy is an expression of God’s love toward those in need (2 Cor. 1:3). Although man is unworthy and undeserving, yet God shows forbearance and mercy. He helps the helpless; he succors the afflicted; he lifts up the distressed. To sinners who are miserable, wretched and guilty, he offers solace and pardon.

An Essential Characteristic of God

Mercy is an essential characteristic of God (Psa. 62:12). Jehovah is a God of marvelous mercy and infinite love. The mercy of the Lord is great (Psa. t45:8) and plenteous (Psa. 86:5,15; 103:8). The earth is full of God’s mercy (Psa. 119:64). It reaches unto the heavens (Psa. 36:5; 57:10; 103:11; 108:4). It endureth forever (Psa. 89:2; 100:5; 103:17; 106:1; 107:1; lt8:1-4, 29; 136:lff; 138:8).

Mercy is associated with God’s forgiveness (Mic. 7:18-20; 1 Tim. 1:13-16), his forbearance (Psa. 145:8; Rom. 2:4), his covenant (2 Kgs. 8:23; Psa. 89:28), his judgment and justice (Psa. 89:14; 101:1), his goodness (Psa. 109:21) and faithfulness (Psa. 89:24), and also with his truth (Psa. 57:3; 85:10; 98:3; 108:4; Prov. 3:3; 14:22; etc.).

The Lord delights in those who fear him, who put their hope in his unfailing mercy (Psa. 147:11). His mercy supports us in times of distress (Psa. 4:1), trouble (Psa. 9:13; 59:16), and weakness (Psa. 6:2). When desolate and afflicted (Psa. 25:16), when consumed with grief and trouble (Psa. 31:9), we should appeal to God for mercy and help (Psa. 30:10). When forced to endure contempt and ridicule, God’s mercy sustains and protects us (Psa. 123:3-4; 143:12). It imparts strength in our time of weakness (Psa. 86:16). It provides support when our foot slips (Psa. 94:18). For all of this, let us rejoice and be joyful (Psa. 31:7; 90:14).

God’s mercy is the basis of his dealings with mankind (Psa. 119:124). It finds expression through his willingness to hear and answer prayer (Psa. 27:7). It leads to divine forgiveness and pardon (Psa. 51:1-2). It delivers us from certain destruction (Psa. 86:13). It is the foundation of our hope of salvation (Psa. 85:7; 109:26; 130:7). Therefore, let us trust in God’s infinite mercy (Psa. 13:5; 23:6; 52:8).

God’s mercy finds its consummate expression through Christ Jesus our Lord (Eph. 2:1-7; Tit. 3:3-7; 1 Pet. 1:3). He became a merciful and faithful high priest to make atonement for the sins of the people (Heb. 2:17). As a result, we can approach the throne of grace with confidence, that we may receive mercy and find grace to help in time of need (Heb. 4:15-16).

An Essential Requirement of Man

We have already seen that mercy is an essential attribute of God. Now we shall see that mercy is an essential requirement of man (Mic. 6:8). God has been merciful unto mankind, and as a result, he expects us to show mercy one to another (Lk. 6:36). We must be compassionate, tenderhearted, and forgiving (Eph. 4:31-32; Col. 3:12-13). Alexander Pope, once said, “Teach me to feel another’s woe, To hide the fault I see; That mercy I to others show, That mercy show to me.”(6)

Furthermore, the Bible commands that those who show mercy must do it with a spirit of cheerfulness (Rom. 12:8). When visiting those who are sick and shut-in, let us be radiant and cheerful. When attempting to restore an erring brother, let us be encouraging and hopeful. When forgiving another person of some wrong, let us be gracious and kind.

Remember that it is possible to “forgive” someone in such a way that makes our “forgiveness” an insult. It is possible to “forgive” while demonstrating an attitude of criticism and contempt. When called upon to show mercy and forgiveness, let us never forget that we also are sinners. As George Whitefield watched a criminal walking to the gallows, he said, “There, but for the grace of God, go I” There is a way of forgiving that pushes a man further down into the gutter; and there is a way of forgiving that lifts him up out of the mire. True mercy and forgiveness are based, not on a spirit of arrogant superiority, but on loving humility.(7)

Human mercy is beautifully illustrated through the example of the Good Samaritan (Lk. 10:25-37). Through generous acts of compassion and kindness, he proved himself to be the neighbor of the man who fell among robbers. We must go and do likewise! Who is my neighbor? Anyone who needs help, and whom I have the power and opportunity to help, regardless of his rank, race or religion.

A merciful man imitates God and disappoints Satan; a merciless man imitates Satan and disappoints God. How wrong it is for us to trust in God’s mercy but show none ourselves. Divine mercy is held in store for those who are merciful (Matt. 5:7). As Edmund Spenser once said, “Who will not mercy unto others show, how can he mercy ever hope to have?”(8) How can we hope for mercy if we render none? Those who are unmerciful render themselves incapable of receiving mercy.

Those who refuse to forgive the trespasses of others will find their own sins unforgiven (Matt. 6:15). In the parable of the unmerciful servant, the king compassionately forgave the enormous debt owed by one of his servants. Yet, this self-same man dealt harshly with a fellowservant who owed him only a trifling amount. The ruthless servant forgot that mercy requires mercy, and as a result, he was severely punished (Matt. 18:23-35). This same lesson can be seen in the story of Lazarus and the rich man. The tormented rich man cried out to Abraham for mercy, yet received none because he had not been merciful toward poor Lazarus (Lk. 16:19-25). Those who refuse to show mercy in the here and now will face the cold justice of God in eternity (Jas. 2:13).

The Jewish religious leaders of the first century also failed to grasp the fundamental requirement of mercy (Matt. 9:1013). They criticized Jesus for eating with publicans and sinners. Yet, Jesus’ defense was simple: he went where the need was the greatest. A doctor who visits only with patients in good health is a very poor doctor. His place is in the house of those who are ill; it is his glory to minister to the sick; it is his obligation to go to those who need him. Thus did Jesus.

Our Lord condemned the perverted legalism of the Scribes and Pharisees, and instructed them to study afresh the true nature of religion. They were more concerned with maintaining their own ceremonial holiness than with helping others in need. Like a doctor who refuses to visit the sick lest he become infected with some illness, they shrank away in disgust from sinners and refused to have anything to do with them. Furthermore, these self-righteous Jews were more interested in condemnation than in sympathy and forgiveness. They would rather leave a man lying in the gutter than reach down and lift him up. They needed to learn that it is not enough to go through the motions of outward orthodoxy. A refusal to show mercy to those in need causes our worship to be vain.

Jesus also criticized their shortsightedness. They scrupulously tithed garden herbs, while ignoring the weightier matters of the law: judgment, mercy and faith (Matt. 23:23-24). In commenting on this verse, J. W. McGarvey said, “‘Judgment’ means here right judgment of our fellow-men; ‘mercy,’ forbearance toward the guilty and compassion toward the suffering. ‘Faith’ is both the belief of the truth and habitual manifestation of that belief in the life.”(9) The Pharisees failed to grasp the real significance of God’s word. They kept the minutiae of the law, but forgot the things that really matter. They had confused religious formality with real devotion.

Conclusion

In closing, let us praise God for his boundless mercy. In the words of John Fletcher, “The greatest attribute of heaven is mercy; And ’tis the crown of justice, and the glory, Where it may kill with right, to save with pity.”(10) In Jehovah God, the qualities of justice and mercy are perfectly blended together. Like the Psalmist of old, let us sing aloud of God’s mercy and glorify his name (Psa. 59:16; 115:1).

How can we benefit from God’s mercy? From a divine standpoint, mercy precedes grace (Jn. 3:16; Lk. 1:78-79; Eph. 2:4). Yet, from a human standpoint, grace precedes mercy. “The same people are the subjects of both, since they are both guilty and miserable, yet the righteousness of God demands that the guilt should be absolved before the misery can be assuaged.”(11) God must pardon before he can heal. God must forgive before he can remove the burden of guilt. We must respond in obedience to God’s grace if we are to experience his mercy! Thus when these words appear together in the New Testament, grace always precedes mercy (1 Tim. 1:2; 2 Tim. 1:2; Tit. 1:4; 2 Jn. 1:3). Have you responded in faith to the grace of God? The myriad benefits of mercy cannot be yours until you render obedience to the gospel of Christ!

Finally, let us be mindful of the demands of mercy. To experience God’s mercy, we must keep his word (Psa. 25:10). We must confess and forsake sin (Psa. 51:1; Prov. 28:13). We must call on him (Psa. 86:5). We must fear him (Psa. 103:17). We must be penitent and contrite because of our sins (Lk. 18:13). We must offer our bodies as living sacrifices (Rom. 12:1). Finally, we must walk according to God’s rule (Gal. 6:16).

Endnotes

1. Edwin Hubbell Chapin; as quoted by Frank S. Mead, ed., The Encyclopedia of Religious Quotations (Westwood, NJ: Fleming H. Revell Co., 1965), p. 301.

2. Webster’s New World Dictionary, 2nd College ed., s.v. “Mercy.”

3. The New Bible Dictionary, s.v. “Mercy.”

4. W.E. Vine, Expository Dictionary of New Testament Words, s.v. “Merciful, Mercy.”

5. Richard Chenevix Trench, Synonyms of the New Testament, ed. Robert G. Hoerber (Grand Rapids, MI: Baker Book House, 1989), p. 183).

6. Alexander Pope, Universal Prayer; quoted by Frank S. Mead, p. 302.

7. Adapted from William Barclay, The Letter to the Romans (Philadelphia: The Westminster Press, 1957), p. 176.

8. Edmund Spenser, The Faerie Queen [1590], VI, I, st. 42; quoted in Barlett’s Familiar Quotations, 15th Edition (Boston: Little, Brown & Co., 1980), p. 174:3.

9. J.W. McGarvey, Commentary on Matthew and Mark (1875; Reprinted ed., Delight, AR: Gospel Light Publishing Co., n.d.), p. 199.

10. John Fletcher: Lover’s Progress, Act III, Sec. 3; quoted by Frank S. Mead, p. 301

11. Trench, p. 184.

Guardian of Truth XXXV: 4, pp. 114-116
February 21, 1991

By Carroll R. Sutton

According to the Financial Statement of the year ending June 30, 1989, Boles Home spent 310,484.00 per child (cared for) for Child Care, $5,948.00 per child for Plant Operations, and $6,543.00 per child for Administration and General.

Added up, this means that Boles Home spent $22,975.00 per child (cared for) for one year! Rather expensive child care, isn’t it?

In addition to the above, Boles Home spent $40,879.00 for Commissary, $42,338.00 for Development and Estate Planning and $78,883.00 for Social Services that same year. For these “items” Boles Home spent $162,100.00.

Boles Home received $507,199.00 in revenue from fees, rent, investment income and other income for that same year. This provided $9,753.00 for each of the 52 children for whom care was provided.

They also received $699,915. 00 in contributions, legacies and bequests. In total support and revenue Boles Home received $1,207,114.00 in one year!

In our last issue of The Instructor we showed that Tennessee Children’s Home spent $16,779. 00 per child for one year – and that seems ridiculously expensive. In comparison with $22,975.00 per child for one year that Boles Home spent, it seems that TCH did a much more efficient job than Boles Home. At least, what TCH did wasn’t as expensive.

By the way of comparison, it is my understanding that the State of Alabama paid an average of about $2,400.00 (plus medical costs) per child to foster parents to give foster care to children for whom the State had responsibility.

Benevolence or Big Business?

(Reproduced from The Instructor, published by the Albertville, AL Church.)

Guardian of Truth XXXV: 4, p. 109
February 21, 1991

By R.J. Stevens

And I say unto you, 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.” Some are teaching that the “whosoever” and the “whoso” refer only to believers; namely, those in covenant relationship with God. Most of those who espouse this doctrine also teach that a believer who is living in an unlawful marriage (adulterous relationship) would have to dissolve that marriage to save his or her soul. They believe repentance and prayer, which is the law of pardon for the believer, involves turning from the sin of adultery and/or any other sin in order to be forgiven as a child of God (Acts 8:22).

On the other hand, they teach that an unbeliever who is living in an unlawful marriage (adulterous relationship) would not have to dissolve his marriage if he repents and is baptized. If repentance to the believer means dissolving an unlawful marriage, would not repentance to the unbeliever involve dissolving an unlawful marriage? We need to realize that the book of Matthew was written after the day of Pentecost (Acts 2) and was primarily for the benefit of Jewish believers and unbelievers.

Let us consider some rhetorical questions. Can an unbeliever and a believer commit and thus be guilty o’f the same immoral sins? Can an unbeliever and a believer both love their neighbor? Can an unbeliever and a believer both be morally pure? an both obey the laws of the land? Can both he lawfully married? Can a believer and/or an unbeliever put away his or her companion for fornication and marry another without committing adultery? There is only one passage that gives both the believer and he unbeliever that right and it is found in Matthew 19:9.

Can a believer become an unbeliever? According to Hebrews 4:1-11, we learn that believers can fall into unbelief. Can a Christian who is living in an unlawful marriage say that he did not have enough faith when he was first baptized and thus be baptized again and continue to live in an adulterous relationship? This is not hypothetical – we heard a man say this very thing. He felt that being baptized again would make his second marriage lawful.

Not very long ago, we heard a terribly strange doctrine on one of the television talk shows. There is an atheistic organization, with headquarters in St. Louis, Missouri, advocating people to go through their ceremony of being “de-baptized.” It sounded weird then but it is even stranger today. They were proud of denying their faith and encouraging others to do the same. You don’t have to go through their ceremony to deny your faith. Can anyone who has lost his faith and is living in adultery regain his faith and be re-baptized? Does his second baptism sanctify his adulterous marriage, making it a lawful relationship for him to continue in? The answer is no because his second baptism would not sanctify his adulterous marriage any more than his first baptism. Surely we can see that repentance, as it relates to an adulterous marriage, demands turning from the sin of adultery and not continuing in it.

The fornicator of 1 Corinthians 5 had his father’s wife. Was his father a believer? We don’t know, but it doesn’t make any difference. Was his father’s wife a believer? More than likely she was not, because the instructions Paul gave the church at Corinth concerned the man, who was a believer. Did he have her before he was baptized or after his baptism? It doesn’t say because it doesn’t make any difference. Did this man need to repent and dissolve this adulterous relationship? 1 Corinthians 5:5 says he had to be withdrawn from to save his soul in judgment. Furthermore, 2 Corinthians 2:6-8, implies the punishment had accomplished what Paul desired. Thus, this man truly repented.

1 Corinthians 6:9-11 teaches that some of the Corinthians had been homosexuals, idolaters, fornicators and adulterers. If one can see that obeying the gospel involves the homosexual putting away his homosexual partner, the idolater putting away his idol or the polygamist putting away his many wives, he ought to see that the adulterer needs to put away his adulterous partner. God and his people in Corinth could not have fellowship with the fornicator who had his father’s wife. The reason is because the only way any fornicator can have fellowship with God and his people is to quit fornicating – just as the guilty man, in 1 Corinthians 5, did by severing his relationship with his father’s wife. We are not saying this to destroy souls but we are hopeful that it will help souls to be saved in the day of judgment.

Many Have Chosen To Be Unmarried

The apostle Paul, in 1 Corinthians 7:32-34, made it clear that people do not have to be married to go to heaven. In fact some have married companions that have destroyed their hope of heaven. Choosing a marriage partner is one of the most important decisions in life. There are faithful Christians who have made the choice to remain unmarried because they have not found the marriage partner they believe will help them go to heaven. They have the lawful right to marry (1 Cor. 7:2) but choose to remain unmarried because their first interest is the kingdom of Heaven.

Many widows and widowers have chosen to remain unmarried because they, too, have not found the companions to encourage them in their goal of the heavenly home. They have the right to marry again (1 Cor. 7:39) but they also choose to remain unmarried because the kingdom of Heaven is first in their lives. Some have put away their companions for fornication and choose to remain unmarried because their first interest is the heavenly kingdom. These also have the right to marry again (Matt. 19:9) but choose to remain unmarried. Some have put away their companions for an unscriptural cause and have made the choice not to marry again, They realize they don’t have the right to marry again according to Matthew 19:9; Luke 16:18; Mark 10:11, 12. This decision is made because a home in heaven is more important than an unlawful relationship here on the earth. There are those who have been put away because they were guilty of fornication. Many in this category have chosen to be unmarried because there is no scriptural right for them to marry again (Matt. 19:9). They afso follow the course of being unmarried in order to save their souls and to have the hope of heaven in their hearts.

According to Galatians 5:19-21, Hebrews 13:4 and many other passages which we would cite, adultery will keep a person from going to heaven. There are many men and women today who are committing adultery in their unlawful marriage. Should they continue in their sin of adultery that grace may abound? Paul says, “God forbid” (Rom. 6:1,2). Isn’t it possible that this is what Jesus meant in Matthew 19:12, when he said, “. . . and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven’s sake. He that is able to receive it, let him receive it”?

Our Thinking Must Be Governed By Truth Rather Than Emotion

What is a teacher of God’s word supposed to tell people who admit that their marriage is unlawful. “When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand. Nevertheless, if thou warn the wicked of his way to turn from it; if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul” (Ezek. 33:8,9). We must speak as the oracles of God (1 Pet. 4:11). If a teacher of God’s word warns a person to turn away from adultery, he is speaking as the oracle of God. When a teacher tells a person that he can continue living in an unlawful marriage because his baptism put him into covenant relationship with God, this is not speaking as the oracles of God. It is for just this type of teaching that the prophet declared, “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! Woe unto them that are wise in their own eyes, and prudent in their own sight! ” (Isa. 5:20,21) An unpleasant truth is profitable but pleasant error will not profit the teacher or the hearer.” May God help us all to reprove, rebuke and exhort with all longsuffering and doctrine (2 Tim. 4:24). We put off having this article published for over two years because I am not a writer and certainly no scholar. However, I don’t want to straddle the fence on this issue. It is my desire to stand on God’s truth. This might sound strange but I welcome opposing views more than agreeable views. We also pray that he will help each of us to have the right attitude toward one another by keeping our hearts open to further study. (Reprinted from Gospel Truths, Dec. 1990.)

Guardian of Truth XXXV: 5, pp. 131-132
March 7, 1991