Church

Would you please explain what Paul meant in 1 Corinthians 5:5, saying that a sinner in the Church should be delivered to Satan for the destruction of the flesh?

Although the correct answer can be easily ascertained from the Scriptures, many commentaries are actually confused regarding the meaning of this passage. Paul said, in context, in 1 Corinthians 5:1-5:

“It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles–that a man has his father’s wife! And you are puffed up, and have not rather mourned, that he who has done this deed might be taken from among you. For I indeed, as absent in body but present in spirit, have already judged (as though I were present) him who has so done this deed. In the name of our Lord Jesus Christ, when you are gathered together, along with my spirit, with the power of our Lord Jesus Christ, deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus.”

Paul wrote this letter during the annual Festival of the Seven Days of Unleavened Bread (compare verses 6-8)–at a time when Church members were abstaining from eating leavened products and were instead partaking of unleavened products. In the Bible, leaven is sometimes compared with sin and pride–which puffs up. The ritual of abstaining from leaven for seven days reminds the members that they have to continuously come out of sin–after their previous sins were forgiven by our Passover, Jesus Christ (compare verse 7). But rather than really concentrating on living righteously, the members in Corinth had become proud and not only condoned, but also perhaps even–to an extent–approved of the terrible conduct of that particular member (compare Romans 1:32).

(For more information on the meaning of the Passover and the Days of Unleavened Bread, please read our free booklet, “The Meaning of God’s Spring Holy Days.”)

Paul said that it was “reported” to him that the man had “his father’s wife.” Some say that he lived together and engaged in continued sexual conduct with his stepmother. However, it appears that the sexual misconduct may have involved his real mother–as Paul said that even Gentiles abhorred this kind of action. Gentiles did not necessarily abhor sexual conduct with a stepmother, but most did reject sexual involvement with one’s own mother (even though, as it is known from the times of Roman decadence, even such misconduct was practiced by some Gentiles, and especially by wicked governmental leaders.)

In this context, Paul was saying that the elders of the local Church should have disfellowshipped the person, rather than tolerating his misconduct–especially, as it had become common knowledge amongst Church members. Apparently only a few reported this occurrence to Paul, since their local leaders were unwilling to deal with the situation.

This is Satan’s world. Before God called us out of this world, we were under Satan’s rule. When someone voluntarily leaves the Church or is disfellowshipped, he becomes once again very much subject to Satan’s influences. When the Church takes such drastic action, it is for the good of the Church as well as the excommunicated member, as it is always hoped that that person will see the error of his ways, while living again in this evil world, repent and return to God, while there is time. Fortunately, in the case of the member in Corinth, he did repent and was rightly accepted back into the fold (compare 2 Corinthians 2:3-11).

Paul made the following general comment in 2 Timothy 2:24-25: “And a servant of the Lord must not quarrel but be gentle to all, able to teach, patient, in humility correcting those who are in opposition, if God perhaps will grant them repentance, so that they may know the truth, and that they may come to their senses and escape the snare of the devil, having been taken captive by him to do his will.”

It should be obvious that Paul was ordering the suspension or (temporary) excommunication of the sinning brother, with the hope that he might come to his senses, repent, escape the snare of the devil and his spiritual captivity to do Satan’s will, and return to the Church congregation in Corinth (as did happen in this case). Paul made this decision “in the name of our Lord Jesus Christ”–that is, with His power and authority. Christ, as the living Head of the Church, inspired Paul to make this decision, and He was backing it up. Paul said that he wanted to see the “spirit” of that person “saved” in the day of Christ’s return–strongly implying that this member had received the Holy Spirit, but was in danger of losing it–and that for that purpose, the “flesh” needed to be “destroyed.”

That is, his fleshly desires and his wrong sexual misconduct with his mother (or perhaps stepmother) had to be “destroyed”–his old man with his carnal nature, which died in the watery grave at his baptism but which had been allowed to resurface, had to be killed again. As the flesh and the spirit fight against each other (compare James 4:4-5; Romans 7:25), it is critical that the flesh would lose and the spirit would win. Sometimes, in order to even begin this fight and to end it victoriously, the Church may have to take drastic measures, including suspension, excommunication or disfellowshipment, with the hope that the person repents, swallows his pride, and returns to the Body of Christ.

This should be the clear understanding of the passage in 1 Corinthians 5:5, but it is amazing how far off and totally wrong most commentaries are, when trying to explain it.

Notice the following comments from Albert Barnes’ Notes on the Bible. He first stated correctly that even the Latin fathers understood this passage to refer to the procedure of “excommunication” (except that they misunderstood the kingdom of God, wrongly believing it to be the church), but he then offered a terrible misconception of what Paul was teaching:

“Beza, and the Latin fathers, suppose that this is only an expression of excommunication. They say, that in the Scriptures there are but two kingdoms recognized – the kingdom of God, or the church, and the kingdom of the world, which is regarded as under the control of Satan; and that to exclude a man from one is to subject him to the dominion of the other. There is some foundation for this opinion; and there can be no doubt that excommunication is here intended, and that, by excommunication, the offender was in some sense placed under the control of Satan.

“It is further evident that it is here supposed that by being thus placed under him [Satan] the offender would be subject to corporal inflictions by the agency of Satan, which are here called the ‘destruction of the flesh.’ Satan is elsewhere referred to as the author of bodily diseases. Thus, in the case of Job… A similar instance is mentioned in [1 Timothy 1:20], where Paul says he had delivered Hymeneus and Alexander to ‘Satan, that they might learn not to blaspheme.’ …

“Many have supposed that by the ‘destruction of the flesh’ Paul meant only the destruction of his fleshly appetites or carnal affections; and that he supposed that this would be effected by the act of excommunication. But it is very evident from the Scriptures that the apostles were imbued with the power of inflicting diseases or bodily calamities for crimes… This was an extraordinary and miraculous power.”

As mentioned, this is a terrible misconception. It sounds as if Paul used some “voodoo” magic to “curse” others and to inflict sickness or diseases on them. This example illustrates how careful one must be when reading worldly uninspired commentaries, trying to gain from them insight and understanding of spiritual matters.

The explanations by the Jamieson, Fausset and Brown Commentary follow the same line of twisted reasoning as the previous one, except that they are much worse. Even their statement that the Corinthians had the power to excommunicate needs to be clarified in the sense that the ministry had that authority–but not all the members, and it was not done by majority vote either. But also note the additional outrageous annotations:

“Besides excommunication (of which the Corinthians themselves had the power), Paul delegates here to the Corinthian Church his own special power as an apostle, of inflicting corporeal disease or death in punishment for sin… Here it is… for the affliction of the body with disease, and even death…, so as to destroy fleshly lust…”

However, the commentary then explains correctly, but quite inconsistently, what Paul meant with the “destruction of the flesh”:

“The ‘destruction of the flesh’ answers to ‘mortify the deeds of the body’… Temporary affliction often leads to permanent salvation…”

Vincent’s Word Study comes closer to the truth, but even he allows, quite unnecessarily, for some kind of a “power” which went beyond excommunication, even though he is not willing to say what it is, and does not seem to support the ridiculous idea that Paul had and USED the power to inflict sickness and disease on others. He writes:

“To deliver… unto Satan for the destruction of the flesh. On this very obscure and much controverted passage it may be observed: 1. That it implies excommunication from the Church. 2. That it implies something more, the nature of which is not clearly known. 3. That casting the offender out of the Church involved casting him back into the heathen world, which Paul habitually conceives as under the power of Satan. 4. That Paul has in view the reformation of the offender: ‘that the spirit may be saved,’ etc. This reformation is to be through affliction, disease, pain, or loss, which also he is wont to conceive as Satan’s work… Hence in delivering him over to these he uses the phrase ‘deliver unto Satan.'”

However, no special voodoo-like curse-inflicting power of the Apostle Paul is implied here. Paul is ordering excommunication–which the local ministry in Corinth had FAILED to carry out. The goal was for the person to see that continuing to live that way might mean, continuing to wither away and be ultimately burned in the lake of fire; and realizing this, to come to his senses and repent and change and mortify his fleshly desires; and to become subject to God, so that he could be allowed to return to the Church congregation in Corinth.

Paul had in mind the salvation of the person, so that at the time of Christ’s return, “in the day of the Lord Jesus,” he would be given the privilege to enter the Kingdom of God as a spirit member of the Family of God. Paul wrote in 1 Thessalonians 5:23: “Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ.”

Paul ordered excommunication of the member who was openly practicing horrible sins in plain sight of the other Church members, who were also indirectly effected by that sinful conduct. The person had to learn to use the Holy Spirit to put to death the DEEDS of the BODY, so that HE would live (Romans 8:13). Even after baptism, we have to continuously “mortify” the members of our body, by putting off the old man.

In contrasting those unwilling to repent with converted Church members, Paul wrote in Ephesians 4:17-24:

“This I say, therefore, and testify in the Lord, that you should no longer walk as the rest of the Gentiles walk, in the futility of their mind, having their understanding darkened, being alienated from the LIFE of God, because of the ignorance that is in them, because of the blindness of their heart; who, being past feeling, have given themselves over to lewdness, to work all uncleanness with greediness.

“But you have not so learned Christ, if indeed you have heard Him and have been taught by Him, as the truth is in Jesus: that you put off, concerning your former conduct, the old man which grows corrupt according to the deceitful lusts, and be renewed in the spirit of your mind, and that you put on the new man which was created according to God, in true righteousness and holiness.”

If we do this, then God promises us the following in 2 Peter 1:10-11:

“Therefore, brethren, be even more diligent to make your call and election sure, for if you do these things you will never stumble; for so an entrance will be supplied to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ.”

Lead Writer: Norbert Link

What are the biblical principles regarding hair length and dress for men and women?

In last week’s Q&A, we addressed some general principles regarding the kinds of clothing and style that should be worn. We emphasized the importance of right balance and modesty.

Paul also instructed the Church of God regarding the length of hair that both men and women should wear:

“Judge among yourselves. Is it proper for a woman to pray to God with her head uncovered? Does not even nature itself teach you that if a man has long hair, it is a dishonor to him? But if a woman has long hair, it is a glory to her; for her hair is given to her for a covering. But if anyone seems to be contentious, we have no such custom, nor do the churches of God” (1 Corinthians 11:13-16).

We can derive from these guidelines that men and women should appear differently in hairstyles. God permits differences in length of hair, and we note that varieties occur in hair color and texture among people. Some men will wear very short hair while others will have fuller styles; the same might be true, to an extent, for women. The key for falling within the guidelines instituted by God in His Word is for men to avoid having female type hairstyles and for women to maintain a proper length to serve as a covering and as an unmistakable woman-like appearance.

We discussed the issue of hair style in a previous Q&A. We are quoting the following pertinent portions:

“In 1 Corinthians 11, Paul sets forth the timeless principles of proper hairstyle and hair length for men and women. After explaining in 1 Corinthians 11:3 that the Head of Christ is God the Father, the Head of a man is Christ, and the head of the woman (wife) is the man (husband), Paul continues: ‘(verse 4) Every man praying or prophesying, having his head covered, dishonors his head. (verse 5) But every woman who prays or prophecies with her head uncovered dishonors her head, for that is one and the same as if her head were shaved. (verse 6) For if a woman is not covered, let her also be shorn. But if it is shameful for a woman to be shorn or shaved, let her be covered…’

“The context of the Scripture discusses the length of hair — not the wearing of a veil or of a hat (There is, however, nothing wrong in God’s eyes for a woman to wear a veil or a hat, if she so desires, following the culture of her upbringing). We read that a woman should wear long hair, which is given to her ‘as a covering’ [1 Corinthians 11:15] or, as some translations render this, ‘as a veil’…

“We read that a woman should have ‘long hair’ as a covering, as distinguished from an ‘uncovered’ head, a ‘shaved’ head, or a ‘shorn’ head. A ‘shorn’ head pictures very short hair. One might think of the analogy of a ‘shorn’ sheep… A ‘shaved’ head describes a bald head. In contrast, a woman should wear ‘long hair’…

“At the same time, we are told that a man is not to wear ‘long hair,’ and that even nature teaches us that wearing long hair is a ‘dishonor’ to a man.”

On this subject, we note and utterly reject the false image that has been promoted as the likeness of Jesus Christ. Not only does this contradict the teaching by Paul against men having long, feminine appearing hair, it violates the clear command against making any image representative of God as found in the Ten Commandments!

Some teach that Jesus was a Nazirite and that He was therefore permitted to wear long hair. This teaching is false. We have addressed this issue in much detail in a previous Q&A. The following excerpts should be helpful in this context:

“Jesus was called a Nazarene, because He lived and grew up in the city of Nazareth. He was not a ‘Nazirite.’ The sixth chapter of the book of Numbers describes the law of the ‘Nazirites.’ Those who took the vow of a Nazirite did not cut their hair, but they were also prohibited from drinking any wine or touching a dead body (Numbers 6:4-6). Christ, however, did drink wine (Luke 22:14-18; Matthew 11:19), and He did touch dead bodies (Luke 8:51-55).

“If Christ had been a Nazirite, He would have broken His vow and thereby violated one of God’s laws. But He said that He had kept His Father’s commandments (John 15:10), including all ritual laws still in force and effect at His time, and we read that He never sinned. The Bible defines sin, however, as the transgression of the law (1 John 3:4, Authorized Version). Therefore, Christ could NOT have been a Nazirite.

“Christ was a Jew, and He looked like an ordinary Jewish man, without special beauty in appearance (compare Isaiah 53:2). Judas had to identify Him to others with a kiss. He was able to escape on occasion, by mingling with the crowd and going ‘through the midst of them’ (Luke 4:30; John 8:59). Apart from the Bible, archeology and history also confirm as well that the Jews at the time of Christ did not wear long hair. Christ, therefore, did not either–otherwise, He would have stood out in a crowd, and a special identification through Judas would not have been necessary.”

In reviewing hair length and hair style of men and women, we conclude, based on biblical principles, that one should be able to determine the gender of a person at first sight. To put it bluntly: A man should look like a man, and a woman should look like a woman. The difference should be recognizable based on outward appearance. When the length or style of hair, all by itself, does not allow to make that determination, then the particular hair style or hair length would need to be modified.

In addition, we must consider more of what God specifically instructs concerning how we ought to wear our hair, and how we ought to dress.

Our hair style should be “normal.” It should be viewed by the overwhelming majority of society as “acceptable,” rather than as outlandish. Somebody who colors his or her hair in such a way that he or she looks like a circus clown places him- or herself within the fringes of society. During the Hippie-culture of the 1960s, young men would wear long hair, but this was never accepted by the majority of our Western society. Parents might have grudgingly “given in” to their “rebellious” sons, but they never liked it. Today, a man with long hair is normally looked upon as “different.” The types of hairstyle propagated today by the MTV generation, with hair sticking out like that of a porcupine, or uncombed, giving a sloppy appearance, or hair which is just too long for a man, is simply not in line with how a Christian man should appear in public. This would also include wearing an uncultivated beard or not shaving for several days (unless it is for the purpose of wearing a well-trimmed acceptable beard).

Regarding dress, in Deuteronomy 22:5, we have this admonition: “’A woman shall not wear anything that pertains to a man, nor shall a man put on a woman’s garment, for all who do so are an abomination to the Lord your God.’”

In recent years the design of clothing worn by women has come to include the wearing of pants and pantsuits. While some believe that this type of apparel crosses the line and violates God’s instructions, the designs of these types of garments are, for the most part, gender-specific. That is, women’s pantsuits are designed for the female anatomy. However, even in this circumstance, care must be taken to purchase appropriate garments that clearly compliment a feminine appearance.

Further questions have arisen concerning whether these kinds of pantsuits should be worn in services conducted by the Church of God. In the spirit of what God states in Deuteronomy 22, verse 5, we find no reason to recommend that pantsuits not be worn—specifically, because they are designed for women and not men. However, it would not be advisable to wear pantsuits in Church services all the time, to the exclusion of wearing appropriate dresses. We might note that in ancient times the apparel of men and women had similar looks, but they had unique characteristics that identified with the gender of the wearer.

Regarding men, in our Western world, this would include wearing a suit and a tie for Church services (or a nice combination of jacket, tie and pants). In other parts of the world, different attire might be appropriate, but it is always important that it is in line with the desire to honor God and our fellow brethren by how we dress. Attending Church services in jeans and open shirt is disrespectful to God and simply not acceptable in His eyes.

We are addressing those who are members of the Church of God, and we are specifically offering guidelines to help us all set a right example. However, as in all matters of Christian growth, we must be patient with each other–particularly with those who are new to the faith (compare James 2:1-9).

Finally, we have this instruction from the Word of God:

“Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, longsuffering; bearing with one another, and forgiving one another, if anyone has a complaint against another; even as Christ forgave you, so you also must do. But above all these things put on love, which is the bond of perfection. And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful. Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him” (Colossians 3:12-17).

Lead Writers: Norbert Link and Dave Harris

Does the Bible have anything to say about the way men and women should dress?

In fact, the Bible presents some very specific guidelines for the kinds of clothing and style that should be worn. In this Q&A, we are addressing the topic in a more general way. Subsequent Q&A’s will address this topic, and related topics, in more detail.

While some may consider the Bible as being archaic, with little relevance for our day, quite the opposite is true! At the very outset, God gave man responsibility to care for the earthly realm (Compare Genesis 1:26-28). In particular, Adam was told to “tend and keep” the specially prepared Garden of Eden (Genesis 2:15).

Mankind was given stewardship to govern the earth under God’s sovereignty. The record of Genesis shows that through the deception of Satan, Eve disobeyed God and Adam then followed her lead (Compare Genesis 3; also, 2 Corinthians 11:3 and 1 Timothy 2:14). In their rebellion, Adam and Eve decided that their nakedness in the privacy of their home was evil, and they hid themselves from God as a consequence (Compare Genesis 3:7-11).

While Adam and Eve fabricated coverings for themselves out of fig leaves (verse 7), God clothed them with much higher quality “tunics of skin” (verse 21).

In a letter to Timothy, the apostle Paul gave instructions about proper dress, and what he wrote was to be further taught to the Church of God throughout its existence. Giving specific guidelines for women, Paul states: “… in like manner also, that the women adorn themselves in modest apparel, with propriety and moderation [margin: “discretion”], not with braided hair or gold or pearls or costly clothing, but which is proper for women professing godliness, with good works” (1 Timothy 2:9-10).

As we shall see from other principles in the Bible, the emphasis taught by Paul was that women show a reflection of “godliness” in their manner of dressing. However, this is not a prohibition against well-presented hairstyles, the wearing of jewelry or having quality clothing. Rather, it is a matter of emphasis and of attitude on the part of Christian women.

Peter adds this perspective in his instruction to wives, showing that this type of presentation was acceptable, but should not be the most important aspect: “Do not let your adornment be merely outward—arranging the hair, wearing gold, or putting on fine apparel—rather let it be the hidden person of the heart, with the incorruptible beauty of a gentle and quiet spirit, which is very precious in the sight of God” (1 Peter 3:3-4).

An emphasis on very showy clothing of both men and women was evidently a problem in the first generation of the Church of God. James specifically warned that the brethren should not show favoritism to those who were “better dressed”:

“My brethren, do not hold the faith of our Lord Jesus Christ, the Lord of glory, with partiality. For if there should come into your assembly a man with gold rings, in fine apparel, and there should also come in a poor man in filthy clothes, and you pay attention to the one wearing the fine clothes and say to him, ‘You sit here in a good place,’ and say to the poor man, ‘You stand there,’ or, ‘Sit here at my footstool,’ have you not shown partiality among yourselves, and become judges with evil thoughts?” (James 2:1-4).

Jesus challenged those of His day about their attitude concerning the appearance of John the Baptist: “‘But what did you go out to see? A man clothed in soft garments? Indeed those who are gorgeously appareled and live in luxury are in kings’ courts’” (Luke 7:25).

We see that wearing certain kinds of clothing can create perceptions in others. True followers of Jesus Christ must look beyond these superficial aspects. This teaching does not preclude dressing the very best we can with what we can legitimately afford. In a poetic, song-like outpouring of how much God loved His chosen city of Jerusalem, an analogy of a bride and wife is presented. Note how God represents the adorning of His love:

“‘Then I washed you in water; yes, I thoroughly washed off your blood, and I anointed you with oil. I clothed you in embroidered cloth and gave you sandals of badger skin; I clothed you with fine linen and covered you with silk. I adorned you with ornaments, put bracelets on your wrists, and a chain on your neck. And I put a jewel in your nose, earrings in your ears, and a beautiful crown on your head. Thus you were adorned with gold and silver, and your clothing was of fine linen, silk, and embroidered cloth. You ate pastry of fine flour, honey, and oil. You were exceedingly beautiful, and succeeded to royalty. Your fame went out among the nations because of your beauty, for it was perfect through My splendor which I had bestowed on you,’ says the Lord God” (Ezekiel 16:9-14).

When God gave instructions for the creation of “holy garments” for the priests of Israel, He specifically wanted them made “‘for GLORY and for BEAUTY’” (Exodus 28:2).

Jesus Christ gives us this perspective in Matthew 6:25-33:

“‘Therefore I say to you, do not worry about your life, what you will eat or what you will drink; nor about your body, what you will put on. Is not life more than food and the body more than clothing? Look at the birds of the air, for they neither sow nor reap nor gather into barns; yet your heavenly Father feeds them. Are you not of more value than they? Which of you by worrying can add one cubit to his stature? So why do you worry about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin; and yet I say to you that even Solomon in all his glory was not arrayed like one of these. Now if God so clothes the grass of the field, which today is, and tomorrow is thrown into the oven, will He not much more clothe you, O you of little faith? Therefore do not worry, saying, “What shall we eat?” or “What shall we drink?” or “What shall we wear?” For after all these things the Gentiles seek. For your heavenly Father knows that you need all these things. But seek first the kingdom of God and His righteousness, and all these things shall be added to you.’”

All of what we have been examining from examples found in God’s Word point to the ingredient of BALANCE in the matter of how men and women dress in terms of quality.

Regarding how both men and women dress when attending Church services, we find a meaningful example in the time when the children of Israel were commanded to wash their clothes in advance of appearing before God (Compare Exodus 19:10,14). Likewise, the priests were to wash themselves when appearing before God (Compare Exodus 30:19-20); and, they were to wear special clothing (Compare Exodus 28).

It has been the practice of the Church of God to recognize that we are appearing before God when we assemble for Sabbath services along with other special commanded assemblies as given by God. As such, we do recommend that each person present himself or herself in the best apparel they have available. The foremost idea is to specially prepare to appear before God to honor HIM! In the parable of the wedding feast, the guest who did not have on a wedding garment was removed from the feast (Matthew 22:1-14).

While it is evident that members of God’s Church have typically tried to find the middle ground of the customs of the society they live in, we also find that God takes great exception to the self-absorbed and self-willed practices of people who lose all restraint. This applies to inappropriate sloppy appearance, as well as to the over-emphasis on wealth and riches. A case in point for the latter is this stern prophecy that is finding its fulfillment in our day:

“Moreover the Lord says: ‘Because the daughters of Zion are haughty, And walk with outstretched necks And wanton eyes, Walking and mincing as they go, Making a jingling with their feet, Therefore the Lord will strike with a scab The crown of the head of the daughters of Zion, And the Lord will uncover their secret parts.’ In that day the Lord will take away the finery: The jingling anklets, the scarves, and the crescents; The pendants, the bracelets, and the veils; The headdresses, the leg ornaments, and the headbands; The perfume boxes, the charms, and the rings; The nose jewels, the festal apparel, and the mantles; The outer garments, the purses, and the mirrors; The fine linen, the turbans, and the robes. And so it shall be: Instead of a sweet smell there will be a stench; Instead of a sash, a rope; Instead of well-set hair, baldness; Instead of a rich robe, a girding of sackcloth; And branding instead of beauty’” (Isaiah 3:16-24).

We must take these warnings to heart! Our responsibility is to dress modestly and yet to dress with quality garments that reflect our honoring of God. In the letter to Titus, Paul encourages the teaching of “sound doctrine” (Titus 2:1). Among his recommendations is that the older members set an example for and teach the younger members. Using this key to developing a balanced approach to the way men and women dress can also find application in the Church of God in our time.

Finally, when it does come to questions about our personal dress, remember—we are called the body of Christ (Compare Romans 12:5; 1 Corinthians 12:27).

Let us who have been chosen to become a part of the bride of Christ EDIFY the Church of God by how we present ourselves before God and by the example we uphold for one another in even our manner of dress (Compare Revelation 19:7-9).

Lead Writers: Dave Harris and Norbert Link

Would you please explain the "Vision of the High Priest," as recorded in Zechariah 3:1-10?

As is the case with all the visions given to Zechariah, the vision of the high priest relates foremost to our days–even though it might also refer to an initial and preliminary fulfillment at the time of Zechariah.

Zechariah 3:1-10 reads as follows:

“(1) Then he showed me Joshua the high priest standing before the [angel] of the LORD, and Satan standing at his right hand to oppose him. (2) And the LORD said to Satan, ‘The LORD rebuke you, Satan! The LORD who has chosen Jerusalem rebuke you! Is this not a brand plucked from the fire?’ (3) Now Joshua was clothed with filthy garments, and was standing before the [angel]. (4) Then He answered and spoke to those who stood before Him, saying, ‘Take away the filthy garments from him.’ And to him He said, ‘See, I have removed your iniquity from you, and I will clothe you with rich robes.’ (5) And I said, ‘Let them put a clean turban on his head.’ So they put a clean turban on his head, and they put clothes on him. And the [angel] of the LORD stood by.

“(6) Then the [angel] of the LORD admonished Joshua, saying, (7) ‘Thus says the LORD of hosts: “If you will walk in My ways, And if you will keep My command, then you shall also judge My house, And likewise have charge of My courts; I will give you places to walk Among those who stand here. (8) Hear, O Joshua, the high priest, You and your companions who sit before you, For they are a wondrous sign; For behold I am bringing forth My Servant the BRANCH. (9) For behold, the stone That I have laid before Joshua: Upon the stone are seven eyes. Behold, I will engrave its inscription,’ Says the LORD of hosts, ‘And I will remove the iniquity of that land in one day. (10) In that day,’ says the LORD of hosts, ‘Everyone will invite his neighbor Under the vine and under his fig tree.'”‘”

1) A Glimpse of the Millennium

As we explained in recent Updates, the visions of Zechariah are clearly pointing at the last days and the Millennium. Regarding the vision at issue, we find obvious millennial descriptions. First, we read in Zechariah 3:2 that the LORD has chosen Jerusalem–which will occur when Christ returns (compare Zechariah 2:12). Verse 10 uses the phrase, “in that day”–an expression describing the time just prior to and subsequent to Christ’s return. That verse says that “in that day,” everyone will invite his neighbor under his vine and fig tree. This is a clear reference to the Millennium.

Describing the “latter days” and the beginning of the Millennium, Micah says in Micah 4:4: “But everyone shall sit under his vine and under his fig tree…” This expression also points at a time of peace and security; the latter half of verse 4 continues: “And no one shall make them afraid.” As a temporary forerunner of certain millennial conditions, 1 Kings 4:25 describes peace and security under King Solomon in this way: “And Judah and Israel dwelt safely, each man under his vine and his fig tree… all the days of Solomon.”

The commentary of Jamieson, Fausset and Brown adds: “‘under … vine …[and] fig tree’ — [an] emblem of tranquil prosperity… Type of spiritual peace with God through Christ… and of millennial blessedness.”

2) “In One Day”
Verse 9 quotes the LORD as saying that He will remove the iniquity of the land “in one day.” Again, this is a reference to the time of Jesus Christ’s return (1 Thessalonians 5:2, 4). He is the “BRANCH,” mentioned in Zechariah 3:8 (compare also Zechariah 6:12, as well as Isaiah 4:2; 11:1; and Jeremiah 23:5; 33:15).

We read, in Zechariah 14:4, that “in that day His feet will stand on the Mount of Olives.” We are also told, in Zechariah 14:6-7, that “It shall come to pass in that day That there will be no light; The lights will diminish. It shall be ONE DAY Which is known to the LORD [God the Father]–neither day nor night. But at evening time it shall happen That it will be light.”

During this one day of 24 hours in length, Christ will “fight against those nations” which battled against Jerusalem (Zechariah 14:2-3), and the plague inflicted on them will be terrible (compare Zechariah 14:12-15). Christ will remove the iniquity of the land in one day (Zechariah 3:9) by destroying those who act wickedly.

We are also told, in Isaiah 66:7-9, that the Church of God will “deliver” her children in “one day.” Spirit begotten Christians will then be born again–they will be immortal Spirit beings. At the moment of their resurrection or change to immortality, they will be totally sinless–incapable of sinning. Whatever iniquity they still had will be forgiven, washed away and extinguished.

3) The end-time “Joshua”
Since the context of Zechariah’s vision of the “high priest” Joshua deals with the time of Christ’s return and the Millennium, God’s dealings with Joshua himself must also have prophetic and future application. Even though Joshua was a literal high priest at the time of Zechariah, the vision addresses foremost an end-time religious figure who obtains forgiveness of sins and who is given clean clothes–representing godly righteousness. “Filthy clothes,” on the other hand, describe sinful conduct, compare Isaiah 64:6 and Proverbs 30:12.

a) Clean Clothes

We read in Revelation 19:7-8:

“Let us be glad and rejoice and give Him glory, for the marriage of the Lamb has come, and His wife has made herself ready. And to her it was granted to be arrayed in fine linen, clean and bright, for the fine linen is the righteous acts of the saints.”

We read in the book of Revelation about a great multitude “of all nations, tribes, peoples, and tongues, standing before the throne and before the Lamb, clothed with white robes, with palm branches in their hands” (Revelation 7:9). These are those “who come out of the great tribulation, and WASHED THEIR ROBES AND MADE THEM WHITE IN THE BLOOD OF THE LAMB” (verse 14). In other words, they repented of their sins, accepted the Sacrifice of Jesus Christ, obtained forgiveness and were clothed with clean garments, symbolizing God’s righteousness.

Christ also tells the angel or leader of the endtime church of the Laodiceans to buy from Him “white garments, that you may be clothed, that the shame of your nakedness may not be revealed; and anoint your eyes with eye salve, that you may see” (Revelation 3:14, 18). As the leader of the church of Laodicea reflects the attitude of the entire church of Laodicea, so Joshua’s unclean clothes reflect not just his own unrighteousness, but also the attitude and condition of the people whom he, as “high priest,” represents before God.

We can therefore conclude that the end-time “Joshua”–a spiritual leader in the Church of God–as well as many members of the end-time Church of God, will be spiritually cleansed. This might perhaps occur during the time of the Great Tribulation.

“Joshua” is described as “a brand plucked from the fire” (Zechariah 3:2); that is, he will be saved from Gehenna fire which will burn up the incorrigible wicked. Satan, the accuser of the brethren (Revelation 12:10), will try to “object” to the role and function which God will bestow on “Joshua.” Satan will try to remind God of Joshua’s former sinful conduct. But God will respond by telling the devil that Joshua has received forgiveness, and that his former sins will be remembered “no more.”

b) Inscription on the Stone

At the same time, Joshua is reminded (compare Zechariah 3:7), to continue walking in the commandments of God–indicating that he might not have been that diligent before in doing so. If he proves faithful, God will engrave an inscription on the stone that He has laid before Joshua (compare Zechariah 3:9). This reminds us of Christ’s promise to His faithful disciples, as recorded in Revelation 2:17: “To him who overcomes I will give… a white stone, and on the stone a new name written which no one knows except him who receives it.”

c) The Seven Eyes

In addition, we read in Zechariah 3:9 that there are “seven eyes” on the stone. These seven eyes are identified as seven angels or powerful spirit beings. We read in Zechariah 4:10: “… for these seven rejoice to see The plumb line in the hand of Zerubbabel. They are the eyes of the LORD, Which scan to and fro throughout the whole earth.” That God refers in the vision of the high priest to these seven angels shows their role in guiding and protecting Joshua, since they are “ministering spirits sent forth to minister for those who will inherit salvation” (Hebrews 1:14).

d) A Wondrous Sign

Zechariah 3:8 identifies Joshua and his companions as a wondrous sign. The Nelson Study Bible writes: “Joshua and his companions were a sign because the reinstitution of the priesthood made public God’s continuing intention to fulfill His promises to His people”–including the promise of the First Coming of the “Branch”–the Messiah.

But since Zechariah’s prophecy deals foremost with end-time events, the activities of a future Joshua and his companions, will be a public sign–a witness or proof–for the return of Jesus Christ.

e) Judge God’s House

We are also told that Joshua is destined to judge God’s house and to have charge of His courts; and God will give him places to walk among his companions (Zechariah 3:6). This seems to imply a high position in God’s Kingdom, mainly in a priestly function. We are all promised to become kings and priests in the Kingdom (Revelation 5:10), ruling in the Millennium under the King of kings and the High Priest–Jesus Christ. But some may have a more predominant role as kings (compare Christ’s statements to the early apostles in Matthew 20:28), while others may fulfill primarily responsibilities as priests (which is apparently a task set aside for the end-time Joshua).
< br />Joshua might be given an important role during the Millennium to judge “God’s house”–which could refer to the physical descendants of the house of Israel and of the house of Judah. The Bible identifies the people of Israel and Judah as God’s people; therefore, the house of Israel could likewise be designated, in that sense, as “God’s house,” which is in need of God’s judgment (compare Amos 9:8-10; notice also Micah 4:1-2).

That Joshua will also have charge of “God’s courts” might refer to an important priestly position in the millennial temple–perhaps in a supervising capacity of physical Levites who will administer the temple service.

It is more likely, however, that God’s invitation to the end-time Joshua to judge God’s house and to have charge of His courts refers to a leadership position within the end-time Church of God, just prior to Christ’s return. We read that “the time has come for judgment to begin at the house of God”–the Church (1 Peter 4:17). Also, Paul wrote that the Church should judge those who are inside (1 Corinthians 5:12; compare 1 Corinthians 6:2-3).

Further, the Church is called the temple of God (1 Corinthians 3:16-17; 2 Corinthians 6:16; Ephesians 2:21). The physical temple included courts (Psalm 65:4; 84:2, 10). Psalm 116:18-19 states: “I will pay my vows to the LORD Now in the presence of all His people, In the courts of the LORD’s house, In the midst of you, O Jerusalem…”

4) Joshua Points Towards Jesus
In an ultimate fulfillment, the events surrounding an end-time “Joshua” point at, and are symbolic for, the role of THE High Priest, Jesus Christ.

As the commentary of Jamieson, Fausset and Brown points out: “The restoration of the glory of the priesthood is implied: first, partially, at the completion of the second temple; fully realized in the great High Priest Jesus, whose name is identical with Joshua [Hebrews 4:8], the Representative of Israel, the ‘kingdom of priests’ [Exodus 19:6]; once clad in the filthy garments of our vileness, but being the chosen of the Father… He hath by death ceased from sin, and in garments of glory entered the heavenly holy place as our High Priest [Hebrews 8:1; 9:24].”

Adam Clarke’s Commentary on the Bible adds: “‘Clothed him with garments’… [is] Referring to the vestments of the high priest. The true high priest, who is over the house of God, will establish his office among them [the people of Israel and Judah], when they shall acknowledge him as their Messiah, and seek redemption in the blood of the sacrifice which he has offered for their sins; and not for theirs only, but for the sins of the whole world.”

The stone, mentioned in Zechariah 3:9, which is placed before Joshua, also points towards Jesus Christ. Adam Clarke’s Commentary on the Bible writes:

“Alluding no doubt to the foundation stone of the temple: but this represented Christ Jesus: ‘Behold, I lay in Zion for a foundation a Stone, a tried stone, a precious Corner Stone, a Sure Foundation,’ [Isaiah] 28:16. This means Christ, and none other; on him his whole Church rests, as a building does on its foundation.” Compare also Ephesians 2:20-21.

On the other hand, Zechariah’s prophecy cannot be understood as speaking exclusively of Jesus Christ. Certain statements just do not apply to Christ at all (compare Zechariah 3:6-7). In addition, Joshua is pictured as a SIGN for the coming BRANCH (the Messiah), showing that foremost, a human being is addressed who will arise in the end time.

In conclusion, Zechariah’s vision of the high priest has great prophetic significance for us today and our future, since it addresses the time of Christ’s return and the establishment of God’s Kingdom on earth, when the Millennium begins. May God speed those days.

Lead Writer: Norbert Link

Are there ministerial ranks in the Church of God?

The short answer is, “Yes.” Before discussing this biblical fact in more detail, let us just emphasize that there is hierarchy in God’s Church. This is more fully explained in our Q&A on “hierarchical government.” God has decreed that His Church be led or “governed” by His true and faithful ministry, as discussed in our Q&A on “ministerial authority.”

With that background, let us answer the question regarding ranks within the ministry.

Especially two Scriptures, i.e. Ephesians 4:11 and 1 Corinthians 12:28, show that God has ordained ministerial “ranks” within His Church. These passages read as follows:

“And He Himself [Jesus Christ] gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints…for the edifying of the body of Christ till we all come to the unity of the faith…” (Ephesians 4:11-13).

“And God has appointed these in the church: first apostles, second prophets, third teachers, after that miracles, then gifts of healings, helps, administrations, varieties of tongues. Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles? Do all have gifts of healings? Do all speak with tongues? Do all interpret?” (1 Corinthians 12:28-30).

Especially those commentaries that advocate democratic government by all Church members feel that these Scriptures describe only ministerial functions, independent of ranks. The truth is that these passages address BOTH. Function and rank are not mutually exclusive. We read that Paul referred to himself as an apostle and a preacher and a teacher (1 Timothy 2:7). He is also described as a prophet and a teacher in Acts 13:1. He even clarified that there were “ranks” and different functions within the office of “apostle,” calling some of the apostles “chiefest apostles” (Authorized Version) or “most eminent apostles” (2 Corinthians 11:5; 12:11). These would have included Peter and James, the half-brother of Jesus (compare Galatians 1:18-19). We read that the gospel to the uncircumcision [non-Israelite nations] was entrusted to Paul, while the gospel of the circumcision [Israelite nations] was entrusted to Peter (Galatians 2:7-8).

Note how some commentaries explain the passages in Ephesians and 1 Corinthians:

John Gill’s Exposition of the Entire Bible states:

“[Ephesians] 4:11 – And he gave some apostles…. That is, he gave them gifts by which they were qualified to be apostles… this was the first and chief office in the church… evangelists… were below the apostles, and yet above pastors and teachers… from the whole it may be observed, that as there have been various officers and offices in the Gospel dispensation, various gifts have been bestowed; and these are the gifts of Christ, which he has received for men, and gives unto them; and hence it appears that the work of the ministry is not an human invention, but the appointment of Christ, for which he fits and qualifies, and therefore to be regarded; and that they only are the ministers of Christ, whom he makes ministers of the New Testament, and not whom men or themselves make and appoint…

“[1 Corinthians] 12:29 – Are all apostles?…. No; some are prophets, as distinct from apostles; and some are teachers, as distinct from them both, and some are neither: are all prophets? no; some are apostles, above them, and some are teachers, inferior to them… are all teachers? no; the far greater part of the members of churches are hearers, or persons that are taught in the word; are neither in the office of teaching, nor have they the qualifications for it.”

Matthew Henry’s Commentary on the Whole Bible points out:

“[Ephesians] 4:2-16 – … And ministers have their various gifts, which are all given them by the Lord Jesus. The officers which Christ gave to his church were of two sorts – extraordinary ones advanced to a higher office in the church: such were apostles, prophets, and evangelists. The apostles were chief… And then there are ordinary ministers, employed in a lower and narrower sphere; as pastors and teachers… We see here that it is Christ’s prerogative to appoint what officers and offices he pleases in his church.”

Albert Barnes’ Notes on the Bible (to 1 Corinthians 11:28) explains:

“First, apostles – In the first rank or order; or as superior in honor and in office. He has given them the highest authority in the church; he has more signally endowed them and qualified them than he has others. Secondarily, prophets – As second in regard to endowments and importance… Thirdly, teachers – As occupying the third station in point of importance and valuable endowments… It is not possible, perhaps, to determine the precise meaning of the word [“helps”], or the nature of the office which they discharged; but the word means, in general, those who in any way aided or rendered assistance in the church, and may refer to the temporal affairs of the church, to the care of the poor…

“Governments… It is not easy to determine what particular office or function is here intended… There is no reason to think that the terms here used referred to permanent and established ranks and orders in the ministry and in the church; or in permanent offices which were to continue to all times as an essential part of its organization… The simple idea, however, is that of ruling, or exercising government… All that is clear is, that there were those who administered government in the church… There can be little doubt that the… governments… refer to offices of rule and authority in the church. Two things, therefore, are plain from this text: 1. That in the primitive church there were rulers distinct from the people or church members, to whom these were bound to yield obedience. 2. That these rulers were appointed of God…”

That ranks and functions are described in these passages is supported by other Scriptures, showing that Peter and Paul gave “orders” to other ministers (compare 1 Peter 5:1-4; 2 Timothy 4:1-5). This does not mean that all of these ranks and functions must be present within the Church of God at all times, but some most certainly will be. For instance, in this present day and age, we do not find that the ranks and functions of “apostle” and “prophet” are occupied (notwithstanding the fact that some incorrectly claim that they are apostles or prophets). This is not to say that in the future, prior to Christ’s return, some won’t be appointed by God to hold these offices. It is very likely that the “two witnesses,” for example, will hold the rank, office and function of apostle and prophet (compare Revelation 11:3-6).

The Church of God, under its late human leader, Herbert W. Armstrong, taught that there are ministerial ranks and functions. We believe that Herbert Armstrong had the spiritual rank, office and function of an apostle, but we don’t believe, as mentioned, that God gave that same rank and office to anyone after Mr. Armstrong’s death. We would like to quote from a member letter which Mr. Armstrong wrote on May 2, 1974, explaining the Church’s understanding regarding ministerial ranks and functions:

“… notice Titus 1:4-5 and 2:15 — Paul wrote to Titus (UNDER PAUL), ‘To Titus, mine own son after the common faith … from God the Father (first in rank) and the Lord Jesus Christ (second in rank) our Savior. For this cause left I (next in rank — to Gentiles — under Christ) thee (under Paul’s authority in the Work) in Crete, that thou shouldst set in order the things that are wanting, and ordain elders (under Titus who is under Paul, who is under Christ) in every city as I had appointed thee.’ …

“Now notice I Corinthians 12: In this chapter God is showing that in THE WORK of the Church — proclaiming the Gospel to the world, and feeding the flock, there are different ADMINISTRATIONS, different OPERATIONS, in the Church, and for these, God has given various spiritual GIFTS, or empowerments, by His Holy Spirit. ADMINISTRATORS refer to performance of executive duties, MANAGERIAL responsibilities, rather than policy-making… The exact pattern or STRUCTURE may vary according to conditions, need etc., but the PRINCIPLE of the organization MUST BE THAT OF GOD’S GOVERNMENT, from the TOP, God, then Christ, on down, as CHRIST has directed and chosen. OPERATIONS, refers to functioning — a doing or performing of what involves practical application of principle or process…

“The very fact that God has endowed different members in His Church with additional spiritual gifts, added to their own natural talents and abilities, in itself shows emphatically that there is definite ORGANIZATION in His Church, and that the ORGANIZATION must flow from a chain of authority, according to the PRINCIPLE which GOD… has set — that is, AUTHORITY FROM THE TOP DOWN… Because of these various administrations, and operations, God shows in this chapter that He has bestowed VARIOUS spiritual gifts added to the natural talents and abilities of various ones to perform the many DIFFERENT functions required for the ORGANIZED Work of God…

“‘And GOD hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues (languages)’ (I Cor. 12:28). That is the rank in which GOD set them… GOD SAYS, first, secondly, thirdly…

“The parallel instruction on the RANK of authority in the Church is in Ephesians 4, beginning with verse 11: ‘And he (Christ) gave some, …’ The RSV translates it more clearly: ‘And His gifts were that some should be apostles,’ etc. Continue, ‘some prophets, and some evangelists, and some, pastors and teachers; for the perfecting of the saints, for THE WORK of the ministry (proclaiming the Gospel of the Kingdom to all the world), for the edifying of the body of Christ …’ God’s Church today is organized on THAT DIVINE PATTERN…”

In conclusion, we believe that God wants His Church to be organized in the way as described above. We believe in hierarchical government and in organization, including ministerial ranks, offices and functions within the body of Christ, so that “we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting, but, speaking the TRUTH IN LOVE, may grow up in all things into Him who is the head–Christ–from whom the whole body, joined and knit together by what every joint supplies, according to the effective working by which every part does its share, causes growth of the body for the edifying of itself in love” (Ephesians 4:14-16).

Lead Writer: Norbert Link

You explained in a previous Q&A (in Update #341) that Christ said to His disciples that they should only call Him their Teacher. But does not the Bible refer to ministers as teachers on numerous occasions?

The Scripture in question is Matthew 23:10, which reads: “And do not be called teachers, for One is your Teacher, the Christ.”

However, as you rightly point out, there are several passages, which speak of ministers as teachers.

For instance, 1 Corinthians 12:28-29 reads:

“And God has appointed these in the church: first apostles, second prophets, third teachers… Are all apostles? Are all prophets? Are all teachers?…”

Ephesians 4:11-13 confirms:

“And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ, till we all come to the unity of the faith…”

Notice, too, that Paul describes himself in 2 Timothy 1:11 as “a preacher, an apostle, and a teacher of the Gentiles…”

Also, Hebrews 5:12 states:

“For though by this time you ought to be teachers, you need someone to teach you again the first principles of the oracles of God; and you have come to need milk and not solid food.”

In all the above-quoted passages, with the exception of Matthew 23:10, the Greek word for “teacher” is “didaskalos.” Young’s Analytical Concordance to the Bible defines this Greek word as “teacher” or “instructor.” It is clear from Scripture, then, that God’s ministers are, and can be referred to as “teachers” or “instructors” of the Word of God.

However, the Greek word used in Matthew 23:10 is a different word altogether. It is “kathegetes.” This word is only used three times in the entire New Testament, i.e., in Matthew 23:8 (once) and in Matthew 23:10 (twice). We have already seen the two usages of the word in verse 10. Surprisingly, perhaps, Christ is using the same word in verse 8 as well, where He says: “But you, do not be called Rabbi; for One is your Teacher (“kathegetes”), the Christ, and you are all brethren.”

It is unfortunate that the New King James Bible translates this word “kathegetes” as “teacher.” The intended meaning is quite different. Note how the Authorized Version (AV) renders Matthew 23:8, 10:

“(Verse 8) But be ye not called Rabbi: for one is your MASTER, even Christ; and all ye are brethren… (Verse 10) Neither be ye called MASTERS: for one is your MASTER, even Christ.”

The Living Bible, the New American Bible (NAB) and the Revised Standard Version (RSV) translate the word “kathegetes” also as “master” in verse 10, but the RSV and the NAB inconsistently translate it as “teacher” in verse 8. The New International Version (NIV) and the New Jerusalem Bible (NJB) confuse the issue even more, by translating the word as “master” in verse 8, but as “teacher” in verse 10.

Quite interestingly, the German Menge Bible explains that the word “kathegetes” actually could mean, “Fuehrer.” If the Germans would have had and applied that biblical understanding during the Third Reich, perhaps Adolph Hitler would not have been accepted as their political AND spiritual “Fuehrer” for that reason alone.

This discussion of the appropriate application of the words “teacher” and “master” illustrates important principles for correct Bible study, which we must apply when reading God’s Word:

(1) We must understand that the Bible never contradicts itself. Jesus said that “the Scripture cannot be broken” (John 10:35). In order to comprehend the meaning of a particular passage, it is necessary to read it in light of additional biblical passages–“precept must be upon precept… line upon line… Here a little, there a little” (Isaiah 28:10, 13).

(2) We must begin with a clear and easy passage, using it as the foundation for our understanding of a particular concept, before trying to attempt to “explain” a seemingly more difficult passage. We explain seemingly difficult passages in the light of unambiguous Scripture, and not vice versa. Peter warns us not to be “confused” by passages which might be, at first sight, “hard to understand,” so that we don’t fall into the trap of “untaught and unstable people [who] twist [Scripture] to their own destruction” (2 Peter 3:16).

(3) When reading all relevant passages in context, most “inconsistencies” will resolve themselves. However, if there still remains a perception of a contradiction, we must realize that the problem might lie with the particular translation which we might be using. TRANSLATIONS ARE NOT INFALLIBLE. We should never arrive at a teaching or doctrine by exclusively relying on a particular translation. Especially modern translations must be read with caution. For instance, the Living Bible is more of an interpretation, rather than a translation. The same can be said for numerous passages in the NIV and the NAB.

In the English language, the AV (the “old” King James Bible) is perhaps the most reliable rendition, but because of its antiquated English, it may be difficult to read for the modern student–and even it contains errors. The language of the New King James Bible has been modernized, and it is perhaps the most reliable English rendition after the AV, but it has introduced errors of its own. As mentioned, the NIV and other modern translations are unreliable in many respects, and they should NEVER be used to ESTABLISH doctrine.

Returning to the issue at hand, we have seen from a reading of the pertinent Biblical passages in context, and in applying the intended meaning of the original Greek, that God’s ministers CAN be called teachers or instructors of the Word of God–but they should not be called or viewed as MASTERS or dominating FUEHRERS.

We explained this fact in our last Q&A (in Update #341), in quoting approvingly from Matthew Henry’s Commentary on the Whole Bible, as follows:

“‘Christ’s ministers must not affect the name of Rabbi or Master… to covet or accept the honour which they have that are in kings’ palaces… They must not assume the authority and dominion implied in those names; they must not be magisterial, nor domineer over their brethren, or over God’s heritage, as if they had dominion the faith of Christians: what they received of the Lord, all must receive from them; but in other things they must not make their opinions and wills a rule and standard to all other people, to be admitted with an implicit obedience… Christ is our Master, our Teacher, our Guide… the great Prophet, whom we must hear, and be ruled and overruled by; whose word must be an oracle and a law to us… And if he only be our Master, then for his ministers to set up for dictators, and to pretend to a supremacy and an infallibility, is a daring usurpation of that honour of Christ which he will not give to another…'”

God’s people had better heed Christ’s instructions, as explained, lest they be found guilty of violating the very words of their Master.

Lead Writer: Norbert Link

Would you please explain Matthew 18:20. Is it correct, as some teach, that this verse permits members to cut themselves off from the Church of God; to stay at home; and to neglect or dispense with fellowshipping with the membership of the Church?

In Matthew 18:20, Christ said: “For where two or three are gathered together in My name, I am there in the midst of them.” It is important to note the context. Christ’s comments in verse 20 follow the description of the proper procedure for conflict resolution between brethren. At least two of our Updates address this issue, including the fact that Christ gave the final authority to the ministry, to disfellowship or excommunicate an unrepentant brother or sister –and not to the entire membership. Verse 20 must be read in this context–it does not address at all the question of Church attendance.

The Nelson Study Bible explains:

“The passage [in Matthew 18:19, 20] specifically refers to church DISCIPLINE. It is a promise for guidance for the two or three who confront, and a promise for the church to claim wisdom, and restoration for the erring brother.”

We explained the following in a Q&A on conflict resolution:

“We have always understood and taught, and the Church of the Eternal God and its corporate international affiliates uphold and teach this understanding, that the reference to ‘the church’ in Matthew 18:17 is the ‘ministry,’ not the entire Church congregation (Please see Q&A in Update #147). The Church congregation was, in a sense, already involved, in a representative capacity, in the persons of the witnesses. Matthew 18:17 continues: ‘… But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.’

“That is, the ministry will have to make the decision in such a case to temporarily suspend or even disfellowship the person until he shows real and sincere repentance. At that point, depending on the gravity of the situation and in a rare case, the local Church congregation or even the entire Church might have to be told.

“How can we be sure that the ministry will make the correct decision in such cases? By having seen to it, that the proper procedure has been followed, as discussed and set forth in Scripture, and by praying to God for wisdom to render the right decision.

“Matthew 18:18-20 tells us:

“‘Assuredly, I say to you, whatever you [the ministry, now called upon to render a decision] bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. Again I say to you that if two of you [in the ministry] agree on earth concerning anything that they ask [including wisdom to make right decisions], it will be done for them by My Father in heaven. For where two or three [ministers] are gathered together in My name, I am there in the midst of them.’

“God, through His Holy Spirit, will give His ministers the discernment, if they are close to God and diligent in following the Biblical procedure for conflict resolution, to see what needs to be done in a given case (compare John 20:21-23). And if God should reveal to His ministry that the accusations against a member were false, then the ministry will have to deal with the accuser (compare Deuteronomy 19:15-21). Many times, accusations and problems develop because of misunderstandings. That is why two members need first to talk about those problems ALONE, IN PRIVATE and ONLY between themselves.”

We also wrote, in Update #147:

“The Bible does not teach that God’s Church be ruled by democracy. Rather, God’s government is that of a hierarchy — with God the Father above all. God’s Church is administered by His ministers, with love and mercy, but with the authority to rebuke and correct, if need be. Local ‘Church’ groups which have disassociated themselves from the ministry to ‘rule’ themselves and to independently administer their own affairs are in clear violation of God’s command that His Church be administered through His ministry. This is also true for those ‘Church’ groups that are being ‘administered’ by self-proclaimed or ‘elected’ ministers, not approved by God (compare 2 Timothy 4:3-5; 3 John 9-10).”

Although some commentaries and those who reject the concept of “organized religion” and who believe in “individual Christianity” claim that Matthew 18:20 declares fellowshipping with the Church of God and attending Church services as being obsolete, this is clearly not the Biblical teaching. Christ gave ministers to the Church to enable the membership to grow into the fullness of Christ (cp. Ephesians 4:11-16). Paul warns those who forsake assembling together, that they are risking to lose their very salvation (cp. Hebrews 10:24-31). Those who might be scattered still need to be a part of the true Church of God. Since Christ is the Head of the Church, His Body, and since His Body is organized (cp. 1 Corinthians 12:18, 24-25, 27-28), those who have cut themselves off from that Body will wither away (cp. John 15:1-6). Scattered brethren, for whom it is impossible to physically attend Church services, must still be a part of organized services, for instance, by listening to live Internet services–or, if this is not possible–by listening to sermons which are posted on the Internet, or which can be received on audio cassettes. They also must make every effort to study the written Church material provided to them, to strengthen them in the truth–avoiding dissident material from false “brethren” or self-proclaimed “ministers,” who are disseminating unbiblical concepts.

The Broadman Bible Commentary wrote this regarding Matthew 18:20:

“This paragraph provides the model for church DISCIPLINE, including motive, spirit, and basic procedure… this is to be understood as assurance of divine presence and help as Christ’s people undertake the difficult work of the care of one another, even to the extent of corrective and redemptive discipline for the erring… A rabbinical teaching… spoke of the Shekinah, the presence of God, as being with those occupied with the words of the Torah (Law)…”

The Forerunner Commentary explains the passage of Matthew 18:20 in a straight-forward way:

“Many stay-at-home members use this verse to justify not fellowshipping with a larger organization. On the surface, it seems to support their argument. However, we must look at it in context… The context of the entire chapter is interpersonal relations and offenses… If the offender will not listen…, the offense should be taken to… the church… The very context assumes the existence of a larger group… In 1 Corinthians 5, Paul shows how this works in practical application when a church member was unabashedly committing sexual sins. Notice that Paul had ministerial, hierarchical authority over the Gentile church in Corinth… Did he allow every group of two or three in the congregation to make a judgment? How would God have bound the conflicting judgments that surely would have arisen between the people of varying levels of understanding and maturity in Corinth? The church would have been divided… had Paul not exercised his authority… This misapplication and twisting of this one scripture automatically repudiates any authority God placed in an ordained ministry.”

One of our Q&A’s, explaining Acts 14:23, discusses the role of the ministry and includes many Biblical examples to prove that God has ordained the ministry for His Church–requiring both the existence of the Church of God–the Body of Christ–AND of the ministry. In addition, Q&A #213 addresses the question whether “independents” will be saved.

To use Matthew 18:20 as justification for staying at home, rather than attending Church services, if possible, and for cutting himself or herself off from the Church of God, is NOT in accordance with Biblical teaching. Sooner or later, scattered brethren and those whom God may call, if they are yielding to God’s lead, will be guided to spiritually connect with the Church of God.

Lead Writer: Norbert Link

What is the meaning of the Biblical term, "elder"?

The Bible uses the word “elder” in many different connections. In each case, the context will show, however, how the word is to be understood.

“The Expository Dictionary of New Testament Words,” by W.E.Vine, gives a fairly accurate description of the meaning of the word “elder,” with the exception of several related or unrelated blatant mistakes, as will be pointed out by us through annotations in brackets:

Vine’s commentary states the following:

“A. Adjectives

“1. PRESBUTEROS…, an adjective, the comparative degree of ‘presbus,’ an old man, an elder, is used

“(a) of age, whether of the elder of two persons, Luke 15:25, or more, John 8:9, ‘the eldest’;

“or of a person advanced in life, a senior, Acts 2:17;

“in [Hebrews] 11:2, the ‘elders’ are the forefathers in Israel [including spiritual teachers]; so in [Matthew] 15:2; Mark 7:3,5;

“the feminine of the adjective is used of elder women in the churches, 1 [Timothy] 5:2, not in respect of position but in seniority of age;

“(b) of rank or positions of responsibility,

“(1) among Gentiles, as in… [Genesis] 50:7; [Numbers] 22:7;

“(2) in the… nation [of Israel; Vine says here, “Jewish nation,” which is too restrictive, as the nation of Israel consisted of more than just Jews; “Jews” referred originally to just ONE of the TWELVE tribes of Israel],

“firstly, those who were the heads of leaders of the tribes and families… [Vine refers here to passages such as Numbers 11:16; Deuteronomy 27:1– it should be noted, however, that here the word “elders” clearly includes RELIGIOUS responsibilities, not JUST political leadership], and those assembled by Solomon;

“secondly, members of the Sanhedrin, consisting of the chief priests, elders and scribes, learned in Jewish Law [both the inspired Word of God and Jewish human traditions which were sometimes in conflict with the Word of God], e.g. [Matthew] 16:21; 26:47;

“thirdly, those who managed public affairs in various cities , Luke 7:3;

“(3) IN THE CHRISTIAN CHURCHES, those who, being raised up and qualified by the work of the Holy Spirit, were APPOINTED to have the spiritual care of, and to exercise oversight over, the churches. To these the term bishops [episkopoi], or overseers, is applied (see Acts 20, ver. 17 with ver. 28, and [Titus] 1:5 and 7), the latter term indicating the nature of their work; ‘presbuteroi’ their maturity of spiritual experience… the duty of elders is described by the verb ‘episkopeo.’ They were appointed according as they had given evidence of fulfilling the Divine qualifications, [Titus] 1:6 to 9; [compare] 1 [Timothy] 3:1-7 and 1 [Peter] 5:2;

“(4) the twenty-four elders enthroned in Heaven around the throne of God, [Revelation] 4:4, 10; 5:5-14; 7:11, 13; 11:16; 14:3; 19:4… the word ‘elder’ is nowhere applied to angels. [This is one of Vine’s terribly wrong conclusions, based on the erroneous teaching that we go to heaven when we die. NOWHERE DOES THE BIBLE TEACH THAT MAN ASCENDS TO HEAVEN WHEN HE DIES. Therefore, the word “elder” in the context of Revelation CLEARLY applies to angelic spirit beings–and NOT to humans. For instance, we find that God Almighty is described in Daniel 7:22, as “the Ancient of Days”–referring to the fact that He has ALWAYS existed. Even though angels were created by God and had a beginning, they are nevertheless much “older” than any human being; therefore the term “elder,” in describing them, is very appropriate.]

“2. SUMPRESBUTEROS… a fellow-elder (‘sum,’ with), is used in 1 [Peter] 5:1.

“3. MEIZON… greater, the comparative degree of ‘megas,’ great, is used of age, and translated ‘elder’ in [Romans] 9:12, with reference to Esau and Jacob.”

“B. Noun

“PRESBUTERION…, an assembly of aged men, denotes

“(a) the Council or Senate among the Jews, Luke 22:66; Acts 22:5;

“(b) the elders or bishops in a local church, 1 [Timothy] 4:14…”

Addressing now the word “elder” within the confines of the Church of God, Peter called himself a “fellow elder.” But he was also an apostle. In addition, John, who was also one of the original apostles, called himself “the elder” (2 John 1; 3 John 1). However, we also read about a clear distinction, at times, between apostles and elders (Acts 15:4, 6, 22, 23; 16:4).

Christ gave different ranks, roles and functions to the ministry.

In Ephesians 4:11, Paul writes:

“And He Himself [Jesus Christ] gave SOME to be apostles, SOME prophets, SOME evangelists, and SOME pastors and teachers…”

The word for “pastor” here is “poimen,” meaning “shepherd or “feeder”–who “leads” or “takes” care of the “sheep,” the flock of God,” and who “feeds” them with God’s Word.

Although the passage in Ephesians 4:11 addresses “ranks or positions of responsibility” (Compare Vine, p. 21, under “Elder, Eldest”), it also clearly talks about functions.

In addition, we read Paul’s words in 1 Corinthians 12:28-29: “And God has appointed these in the church: first apostles, second prophets, third teachers, after that miracles, then gifts of healings, helps, administrations, varieties of tongues [languages]. Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles?”

Note that “evangelists” and “pastors” are not mentioned in that Scripture. But Paul says that God has appointed “teachers” in the “third” position. If Paul was addressing ranks here, as distinguished from functions, he would have had to list them in the “fifth” position, in order to not contradict his statements in Ephesians 4:11-12.

Paul calls himself “an apostle,” “a preacher” and a “teacher” (1 Timothy 2:7; 2 Timothy 1:11), describing his functions and responsibilities. In addition, he, as well as Barnabas, who would become an apostle (Acts 14:14), are also designated as “prophets and teachers” (Acts 13:1-3).

On the other hand, the word “bishop” simply means “overseer.” The Greek word is “episkopos” and is applied to “elders,” as Vine correctly points out (compare again Acts 20:17 with Acts 20:28, and Titus 1:5 with Titus 1:7, describing “elders” as “bishops” or “overseers”–in Greek, “episkopos.”). 1 Timothy 3:2 and Titus 1:7 describe the qualification of a “bishop” or an “overseer”–that is, an elder. In its ultimate sense, the word “bishop” is also applied to Jesus Christ (as is the word “Apostle”; compare Hebrews 3:1), as we read about Christ’s FUNCTION as a “Bishop” in 1 Peter 2:25:

“For you were like sheep going astray, but have now returned to the Shepherd and OVERSEER [Greek, “episkopos,” i.e. Bishop] of your souls.”

At one time, the Church of God distinguished between “local” elders (not employed by the Church) and “preaching” elders (employed by the Church). Even though they were both understood to be “elders,” with full ministerial credentials, the role of a local elder was perceived as mainly overseeing a local church, under a more experienced elder or pastor, while the function of a preaching elder included additional preaching responsibilities. However, as such designation cannot be specifically found in Scripture, we distinguish today in the ordained ministry between elders, pastors, evangelists, prophets and apostles–regardless, of whether or not they are employed by the Church. At the same time, we realize that an evangelist would also have the function and responsibility of a pastor and an elder–and that a pastor would have the function and responsibility of an elder.

As of today, we do not find that God has presently ordained a minister to the office of apostle or prophet, but we cannot rule out the possibility that He will do so in the future. We DO believe that the late human leader of the Worldwide Church of God, Herbert W. Armstrong, who died in 1986, was in fact fulfilling the role and function of an apostle, and that he held such spiritual rank. If God chooses to appoint ministers as apostles in the future, this will have to become very obvious and manifest, by the FRUITS of such individual(s). It stands to reason that the TWO WITNESSES (compare Revelation 11:3-7, 11-12) will fulfill the office, rank and function of both apostle and prophet (as some of the early apostles, such as Paul and Peter, fulfilled several functions, roles and responsibilities, including the function of “prophet,” “preacher,” “teacher” and “elder”).

Lead Writer: Norbert Link

Those Who Believe

To believe is to accept as true or real. That isn’t always so easy, and it has proven difficult for mankind to believe God. Christians are called upon to believe the gospel in order to attain salvation. Additionally, we need to test ourselves and examine what we believe in light of God’s Word.

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True Worshipers

We live in a time when the faith we embrace is under assault–the truth of God has been corrupted. In spite of this, we must endure these times that will grow even more difficult. According to what Jesus Christ taught, the true worshipers of God must worship Him in spirit and truth. The Bible reveals just who are the true worshipers of God.

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