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The Everlasting Gospel
Re 14:6 And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,
Just how many Gospels are there? Some teach that there are different Gospels for different people and for different dispensations. The careful student of Scripture without an ax to grind will find there is but one Gospel for all time, and for all people. Being that the Bible is a progressive revelation, man’s ability to understand the mechanics of the Gospel has expanded with added revelation; but the mechanics have never changed. Because man fell, God devised means so that his banished would not have to be eternally expelled from Him (2Sa 14:14). When man fell, God had a choice: He could execute the full penalty of the Law and destroy man; or He could graciously devise a plan to satisfy the Law, and provide a path of pardon and reconciliation. God chose to provide a just and righteous program whereby man could be offered salvation — a narrow way that leads to eternal life – reconciled to God’s favor — restored to God’s family.
This good news is the Gospel! The one and only Gospel. Nobody has been saved by any other Gospel. This good news was first preached to Adam and Eve in Gen. 3:15 and demonstrated in Gen. 3:21. The seed of the woman was promised to bruise the serpent’s head, and in order to cover the nakedness brought on by sin, God killed an innocent animal, and made coats for them. This was a type of the atonement, a word which simply means “to cover”.
We have seen already that Cain and Abel understood the need for blood sacrifices in order to maintain a relationship with God and cover transgressions. From the very beginning those who sought God did so with a blood sacrifice to atone (in type) for their sins. God pardoning repentant sinners on the basis of Christ’s atonement has always been the Gospel, and always will be.
Did Adam and Eve or Cain and Abel understand how Jesus would die on the cross and rise again, etc. etc.? Of course they didn’t; but they could still have faith in God’s gracious offer of pardon. They could still repent and seek God with hope and assurance of complete future reconciliation. This very point is what Paul is communicating in Hebrews 11 — that salvation by grace through faith, and not due to our own perfect record, has been the only way; and there has been no other Gospel. Why do you think every illustration of salvation used by the writers of the New Testament is from Old Testament saints? When the Apostle Paul wanted to illustrate saving faith to NT believers, he did so with people who were both under the Law of Moses and before the Law of Moses (Heb. 11). When He wanted to illustrate “faith imputed for righteousness” to NT believers he wrote about Abraham’s faith being imputed to him for righteousness (before the Law), and David’s rejoicing in the same principle (under the Law) in Romans chapter four. Did you know the New Testament declares that THE Gospel was preached to Abraham?
Ga 3:8 And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.
Did you know the Gospel was preached to the Children of Israel in the wilderness? And that it was essentially the same Gospel preached to first century saints?
Heb 4:2 For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.
Did you know the gospel was preached to the people who died in the flood of Noah’s day? These two passages are speaking of the same people.
1 Pet. 3:18 For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:
19 By which also he went and preached unto the spirits in prison;
20 Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.
1Pet. 4:6 For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.
The Spirit of Christ was preaching through Noah (2 Pet. 2:5) as it had through Enoch (Jude 14). These men, as with all the OT saints, were preaching the same message that Paul preached.
Ac 26:20 But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and then to the Gentiles, that they shouldrepent and turn to God, and do works meet for repentance.
Why should they repent and turn to God, and do works meet for repentance? So they could be eligible for God’s gracious pardon based on Christ’s atonement. This is the same message Isaiah preached:
Isa 55:7 Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon. See also (Isaiah 1:16-20)
Every time you see or hear of God’s gracious offer of pardon and reconciliation to the repentant sinner you are hearing the everlasting glad tidings or good news (Gospel) that we are not hopelessly condemned; but have hope in a merciful God’s amazing plan of redemption. This message is offered to all mankind.
Col 1:23 If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister;
Adam Clarke To every creature which is under heaven] A Hebraism for the whole human race, and particularly referring to the two grand divisions of mankind, the Jews and Gentiles; to both of these the Gospel had been preached, and to each, salvation by Christ had been equally offered. And as none had been excluded from the offers of mercy, and Jesus Christ had tasted death for every man, and the Jews and Gentiles, in their great corporate capacity, had all been invited to believe the Gospel; therefore, the apostle concludes that the Gospel was preached to every creature under heaven, as being offered without restrictions or limitations to these two grand divisions of mankind, including the whole human race.
Titus 2:11 For the grace of God that bringeth salvation hath appeared to all men,
12 Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;
13 Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;
Rom 10:15 And how shall they preach, except they be sent? as it is written (Isa 52:7), How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!
16 But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report (of the Gospel)?
17 So then faith cometh by hearing (the Gospel), and hearing by the word of God.
18 But I say, Have they not heard (the Gospel)? Yes verily, their sound (the Gospel) went into all the earth, and their words unto the ends of the world. (Ps 19:4)
These two passages of Scripture prove that Paul considered the Gospel as being the message of God’s salvation to all men from the beginning to the end. Just because you’ve figured out another aspect of this amazing Gospel; or just because you’ve lived in a time where more of the program was manifest; the great plan of God to offer salvation to mankind has not changed.
You say, well the Jews had to obey the ceremonies, etc. Yes, because they lived during that part of God’s great unfolding plan; but the plan didn’t change. They had to obey God to find grace in His sight just as Abel, Enoch, Noah, Abraham …….and you! They had a different test for their faith just as you have a unique race of faith to run (Heb.12); but were still saved by grace through faith. Those who try to say Paul preached a different Gospel than Peter and Jesus are confused. Paul and Peter both preached the Gospel of Christ to Jews first, and also to Gentiles.
Rom. 1:16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.
1Pet. 1:25 But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.
The “you” that Peter is writing to are both Jews and Gentiles to whom Paul had also written. They preached the same salvation through the longsuffering (grace) of God.
2Pet. 3:15 And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you;
The everlasting Gospel is the good news that God isn’t just sending us all hopelessly to Hell; but has offered us a way to find mercy and pardon. The way is simple on our end — “repent and turn to God, and do works meet for repentance.” On God’s end, the way is complex and multi-faceted. Jesus made it all legal through His atoning death, and makes it applicable to us through His present Priesthood. Everyone who has repented and put faith in God’s offered salvation has put faith in the Gospel of Jesus Christ. Those who have not repented and gratefully made use of God’s provision have not obeyed the Gospel of Jesus Christ.
2Th 1:8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:
1Pe 4:17 For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?
Matt 7:13 Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:
14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
There is a strait gate to enter; and there is a narrow way to walk. You must walk all the way to the end to find life. Most won’t want or appreciate it — BUT IT IS WONDERFUL NEWS! There is a way! It is possible to be reconciled to God and saved from sin! Don’t believe the false gospels which offer unrealistic unconditional security without any striving or sacrifice of your own. Don’t complain that the true way is narrow; but thank God you are not hopelessly headed for Hell, and that there is a narrow path that leads to eternal life! Take it!
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Did Jesus correct or change Moses’ Law in the Sermon on the Mount?
Matt 5:17 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.
18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.
19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.
20 For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.
The word “fulfill” in Matt 5:17 is the same as in Romans 8:4 — “That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.” When you fulfill a type and shadow it loses relevance — Jesus fulfilled the role of the sacrificial Lamb — the natural lamb for sacrifice is now unnecessary. However, when you fulfill a moral precept it remains relevant through eternity. “Thou shalt not steal” will never lose its relevance, but must be fulfilled continually.
“Least” means disregarded. If you call God’s commandment “least” and disregard it, so shall it happen to you on Judgment Day. You cast God’s commandments behind your back, and you will be cast out of God’s kingdom. Vs. 20 proves this to be the proper interpretation of Jesus’ words.
Look up “Kingdom of Heaven” in the New Testament Scriptures, and you will find it is synonymous with the “Kingdom of God” and refers to the realm of God’s rule from heaven. You are either voluntarily in this realm under his Lordship or you are in the realm of Satan’s kingdom. The Kingdom of Christ is the same as the kingdom of heaven and of God; and if you disregard God’s moral laws given through Moses, you will not enter Christ’s kingdom. “Kingdom of heaven” is used in Matthew, but elsewhere it is “Kingdom of God”. Compare Luke’s Gospel where “kingdom of God” is used instead of “kingdom of heaven” in parallel passages.
The point you cannot miss is this: If you disregard one of the least commandments of God’s Law, and teach men so, you will be disregarded by God, and not enter His kingdom. This proves that Jesus is only correcting men’s view of God’s Law; but not correcting God’s Law. He compares the “righteousness” of the scribes and Pharisees with the true righteousness of the Law of God, which exceeded the interpretations and practices common among the Jews.
After vss. 17-20, Jesus proceeds to show the differences between what the Jews were living; and what the Law actually meant. He is showing them what it means to exceed the righteousness of the scribes and Pharisees. Let’s look at the times Jesus compared the Jews teachings with His own interpretation of God’s Laws.
Vss. 21-26: Thou shalt not kill – The 6th commandment
Mt 5:21 ¶ Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:
22 But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.
23 Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;
24 Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.
25 Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.
26 Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.
This means “thou shalt not murder or shed innocent blood.” God commanded killing, but only by those who had proper jurisdiction and only upon principles of justice. If the Jews thought that their interpersonal relationships were alright as long as they didn’t kill, they were greatly mistaken. Jesus gives them the spirit of God’s commandments, which includes “murder” in the heart.
When Jesus said, “By them of old time” He wasn’t seeking to correct Moses. Even if Jesus said something that the law had also said, His correction has to do with the context and usage of that statement, which came from the interpreters, not from Moses. He was dealing with the common misconceptions about the Law. Remember how God through Malachi rebuked them for being “partial” in the Law and causing many to stumble 400 years previous to this?
Jamieson, Fausset, and Brown Commentary: “Nearly all who would translate “to the ancients” take the speaker of the words quoted to be Moses in the law; “the ancients” to be the people to whom Moses gave the law; and the intention of our Lord here to be to contrast His own teaching, more or less, with that of Moses; either as opposed to it–as some go the length of affirming–or at least as modifying, enlarging, elevating it. But who can reasonably imagine such a thing, just after the most solemn and emphatic proclamation of the perpetuity of the law, and the honor and glory in which it was to be held under the new economy? To us it seems as plain as possible that our Lord’s one object is to contrast the traditional perversions of the law with the true sense of it as expounded by Himself.”
When Jesus says, “…but I say”, He is saying, “But The Word of God says…”. He is preaching the spirit or “original intent” of the Law — if you don’t have the right spirit or intent, then you are not fulfilling the righteousness of the law. If you just rest in the “letter” and ignore the spirit or intent of any law, you are missing the point. Obviously anyone who obeys the spirit of the Law will also be obeying the letter of that law. The spirit of the law says, “If you don’t have a right relationship with your fellow man, don’t even come and offer a gift to God until you have made it right”. God will not have a relationship with you, nor accept your gift until you have a right relationship with your brother. Keep your heart and life right, and then God will accept your gift.
Vs. 27-28 Thou shalt not commit adultery — the Seventh Commandment
Matt 5:27 ¶ Ye have heard that it was said by them of old time, Thou shalt not commit adultery:
28 But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.
29 And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
30 And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
31 It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:
32 But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.
Not just the outward act, but the attitude and spirit are prohibited. Living by the spirit and righteousness of the Law prohibits adultery in the heart, and the abuse of Deut. 24:1-4. What God commanded Moses in Deut. 24 was to protect the purity of the home and marriage, not destroy it. What God commanded Moses was the very best thing to do under the circumstances. Under the same circumstances it is still the best thing to do.
Unjust divorce and evil desires both violate the spirit of the seventh commandment. The exception clause that Jesus gives in Matt. 5:32 and 19:9 is a clarification of Moses’ exception given for “some uncleanness” (Deut. 24:1-4) which means a “matter of nakedness”. The word “uncleanness” is the Hebrew term `Ervah (#6172 – Strong’s); and literally means, “nakedness”, or “something shameful or repulsive”. `Ervah is translated 51 times as “nakedness” in the Old Covenant, once as “shame”, and once as “uncleanness”.
Jesus, opposing the Jew’s abuse in making divorce lawful for “every cause”, brings back the original intent of the Law — divorce and remarriage only when the marriage covenant has been duly violated by some type of immorality. Jesus did not say, “from now on it will be this way”; but is telling them the crime committed when they abuse what God and Moses intended. The Jews were abusing Deut. 24:1-4 in a terrible way according to Josephus, their own historian:
Clarke: That the Jewish priesthood was exceedingly corrupt in the time of the apostle, and that they were so long before, is fully evident from the sacred writings and from Josephus. The high-priesthood was a matter of commerce, and was bought and sold like other commodities. Of this Josephus gives many instances. …They were guilty of adultery by unjust divorces, Mt 19:9. Their polygamy was scandalous: even their rabbins, when they came to any place, would exclaim, Who will be my wife for a day?
They assumed that as long as they went through the proper paper-work of marriage and divorce it was all lawful.
Remember what Malachi said?
Malachi 2:16 — God hates men putting away their wives unjustly so they can marry another one.
Malachi 3:1-6 — Messiah will preach against adulterers & “I am the Lord, I change not”
Malachi 4:4 “Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments.”
Do you believe God is consistent?
Have you ever asked yourself the reason God inserted, “I am the Lord, I change not”? It relates back to the statement, “And I will come near to you to judgment” at the beginning of the same verse. The Jews were acting as though God was far off, and not really involved — listen to Malachi 2:17,
Mal. 2:17 Ye have wearied the LORD with your words. Yet ye say, Wherein have we wearied him? When ye say, Every one that doeth evil is good in the sight of the LORD, and he delighteth in them; or, Where is the God of judgment?
God, through Malachi, is rebuking them for questioning whether God really means what He says and whether He is truly a God of judgment. His answer to them is that He will come near to them in judgment in the person of the Messiah and they will find that He means what He has said, andHAS NOT CHANGED!
Jesus was to preach against adulterers — not just what the Jews thought was adultery, but what the true spirit of the Law called adultery. Jesus’ teaching was not contrary to the Law. The God, who never changes, commanded them to keep it in the same message where he tells of the Messiah preaching against adulterers! What the Law taught could not have been called adultery by the Messiah — the Word in the flesh. The Jews never accused Jesus of contradicting Moses’ Law; and Jesus expressly declared that He was not seeking to destroy Moses’ Law, but fulfill or confirm it.
Ps. 19:7 The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple.
8 The statutes of the LORD are right, rejoicing the heart: the commandment of the LORD is pure, enlightening the eyes.
9 The fear of the LORD is clean, enduring for ever: the judgments of the LORD are true and righteous altogether.
10 More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb.
11 Moreover by them is thy servant warned: and in keeping of them there is great reward.
Jesus uses the word “porneia”, as the only legitimate reason for allowing divorce. This includes immorality of many sorts: Moral perversion, incest, homosexuality, prostitution, adultery, bestiality, etc. He seems to say that the only “matter of nakedness” that God accepts as a sufficient ground for divorce is moral or sexual impurity which would fall under the classification of fornication and therefore be a breach of the marriage covenant. God definitely would not accept “every cause” like the Jews settled for as their interpretation of the “matter of nakedness”. Thus Jesus is giving the original intent of God’s Law, and vindicating Moses. In our day we use the same Greek word to speak of matters of nakedness when we speak of “pornography” — from the Greek “porneia”.
The early Christians did not believe that Jesus was correcting Moses; but early Gnostic heretics did believe and teach this. Listen to Tertullian as he argues this point against Marcion (a heretic). Tertullian (160-230 AD), a Gentile Christian, who is faulted with being radically strict in the area of marriage, said this of the words of Christ when contending with Marcion (a heretic who taught the creator was an evil God, and not the Father of Jesus):
“But, observe, if this Christ be yours when he teaches contrary to Moses and the Creator, on the same principle must He be mine if I can show that His teaching is not contrary to them. I maintain, then, that there was a condition in the prohibition which he now made of divorce; the case supposed being, that a man put away his wife for the express purpose of marrying another. His words are: “Whosoever putteth away his wife, and marrieth another, committeth adultery; and whosoever marrieth her that is put away from her husband, also committeth adultery,” — “put away,” that is, for the reason wherefore a woman ought not to be dismissed, that another wife may be obtained. For he who marries a woman who is unlawfully put away is as much of an adulterer as the man who marries one who is undivorced. Permanent is the marriage which is not rightly dissolved; to marry, therefore, whilst matrimony is undissolved, is to commit adultery. Since, therefore, His prohibition of divorce was a conditional one, He did not prohibit absolutely; and what He did not absolutely forbid, that He permitted on some occasions, when there is an absence of the cause why He gave the prohibition. In very deed His teaching is not contrary to Moses, whose precept he partially defends, I will not say confirms. If, however, you deny that divorce is in any way permitted by Christ, how is it that you on your side destroy marriage, not uniting man and woman, nor admitting to the sacrament of baptism and of the eucharist those who have been united in marriage anywhere else, unless they should agree together to repudiate the fruit of their marriage, and so the very Creator Himself? Well, then, what is a husband to do in your sect, if his wife commit adultery? Shall he keep her? But your own apostle, you know, does not permit “the members of Christ to be joined to a harlot.” Divorce, therefore, when justly deserved, has even in Christ a defender. So that Moses for the future must be considered as being confirmed by Him, since he allows divorce in the same sense as Christ does, if any unchastity should occur in the wife. For in the Gospel of Matthew he says, “Whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery.” …The Creator, however, except on account of adultery, does not put asunder what He Himself joined together….He prohibits divorce when He will have the marriage inviolable; he permits divorce when the marriage is spotted with unfaithfulness.” Tertullian 3.404,405
Neither Jesus nor the apostles taught anything about marriage that was contrary to Moses’ Law. When noble Bereans searched the scripture, they didn’t find Jesus a heretic, but found him consistent with God’s Holy Inspired Word.
See our book “What The Bible Really Teaches On Divorce And Remarriage” for a fuller discussion of this important issue.
Vss. 33-37 – This is a clarification of the 3rd commandment — the reverent use of God’s name.
Matt. 5:33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:
34 But I say unto you, Swear not at all; neither by heaven; for it is God’s throne:
35 Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.
36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black.
37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.
At this point some people really think they can prove that Jesus is correcting and changing the commandments of God in the Old Covenant; but it can be shown that this is again, not the case; but that Jesus is clarifying the Law.
Remember Malachi?
Malachi 3:1 Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts. 2 But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: 3 And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness. 4 Then shall the offering of Judah and Jerusalem be pleasant unto the LORD, as in the days of old, and as in former years. 5 And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the LORD of hosts. 6 For I am the LORD, I change not; therefore ye sons of Jacob are not consumed.
Jesus came to preach against false swearers — the Sermon on the Mount is vindicating the Moral Law — preaching the Spirit and righteousness of the Law against the abuse of the letter of the Law. Jesus never taught against lawful swearing; but against man’s innovations.
Mt.23:16 Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor!
17 Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold?
18 And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty.
19 Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift?
20 Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon.
21 And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein.
22 And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon.
Malachi says Jesus would preach against those who swore contrary to the Law — false swearers or unlawful swearers. Did Jesus then come to preach against lawful swearers or unlawful swearers? It seems clear to me that Jesus is saying, “Ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself (Don’t take God’s name in vain by perjuring yourself), but shalt perform unto the Lord thine oaths; but I say unto you beyond this to not use any vain or man-made oaths, such as swearing by heaven; for it is God’s throne: nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst make one hair white or black…etc.” Or more simply, “Ye have heard by them of old time not to perjure yourself; but I say beyond that don’t use any common oaths such as swearing by heaven…etc.”
He declares that simply performing the promise of man-made oaths was not enough, but that we should not use them at all — “Swear not at all with man-made oaths”. This is consistent with Malachi and the immutability of God. The interpretation that says Jesus corrected the Law makes Malachi a liar, and destroys God’s immutability. Jesus says, “let your communication be…” — He is speaking about their common conversations, and not about the special and sacred use of lawful swearing as used in the New Testament inspired Scriptures several times as we will demonstrate. Malachi’s prophecy demands that Jesus was not rebuking lawful oaths, but unlawful ones.
Do you understand that if Jesus is speaking against lawful swearing commanded by God, that He is also calling God or Himself evil? Jesus said,“But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.” If Jesus is including lawful swearing as commanded by God, which is more than “Yea, yea” and “Nay, nay”, then He is calling Himself evil, because He inspired the OT Law, and that is where lawful swearing came from!
The Jews were notorious for their swearing in common conversation with many different oaths which they saw as more or less binding. It was a system of “lawful lying” depending upon what oath they used. We can see this in Peter’s life when he became angry.
Example of Jewish Swearing:
Matthew 26:72 And again he denied with an oath, I do not know the man.
Matthew 26:74 Then began he to curse and to swear, saying, I know not the man. And immediately the cock crew.
Obviously Peter at this time had slipped back into his old ways, and wasn’t calling GOD to witness, but some other common Jewish oath — the kind Jesus is forbidding. What oath do you suppose Peter used to convince them that he was telling the truth and didn’t know Jesus?
What the Law commanded can be seen in the following verses:
Ex 22:11 Then shall an oath of the LORD be between them both, that he hath not put his hand unto his neighbour’s goods; and the owner of it shall accept thereof, and he shall not make it good.
Le 19:12 And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the LORD.
De 6:13 Thou shalt fear the LORD thy God, and serve him, and shalt swear by his name.
De 10:20 Thou shalt fear the LORD thy God; him shalt thou serve, and to him shalt thou cleave, and swear by his name.
De 23:23 That which is gone out of thy lips thou shalt keep and perform; even a freewill offering, according as thou hast vowed unto the LORD thy God, which thou hast promised with thy mouth.
Albert Barnes on Matt 5:33-37: “An oath is a solemn affirmation, or declaration, made with an appeal to God for the truth of what is affirmed, and imprecating his vengeance, and renouncing his favour, if what is affirmed is false. A false oath is called perjury; or, as in this place, forswearing.
It appears, however, from this passage, as well as from the ancient writings of the Jewish Rabbins, that while they professedly adhered to the law, they had introduced a number of oaths in common conversation, and oaths which they by no means considered as binding. For example, they would swear by the temple, by the head, by heaven, by the earth. So long as they kept from swearing by the name Jehovah, and so long as they observed the oaths publicly taken, they seemed to consider all others as allowable, and allowedly broken. This is the abuse which Christ wished to correct. It was the practice of swearing in common conversation, and especially swearing by created things. To do this, he said that they were mistaken in their views of the sacredness of such oaths. They were very closely connected with God; and to trifle with them was a species of trifling with God. Heaven is his throne; the earth his footstool; Jerusalem his peculiar abode; the head was made by him, and was so much under his control, that we could not make one hair white or black. To swear by these things, therefore, was to treat irreverently objects created by God; and could not be without guilt
Our Saviour here evidently had no reference to judicial oaths, or oaths taken in a court of justice. It was merely the foolish and wicked habit of swearing in private conversation; of swearing on every occasion, and by everything, that he condemned. This he does condemn in a most unqualified manner. He himself, however, did not refuse to take an oath in a court of law, Mt 26:63,64. So Paul often called God to witness his sincerity, which is all that is meant by an oath. See Ro 1:9; 9:1; Ga 1:20; Heb 6:16. Oaths were, moreover, prescribed in the law of Moses, and Christ did not come to repeal those laws. See Ex 22:11; Le 5:1; Nu 5:19 De 29:12,14.”
William Burkitt: “Here our Lord prescribes a proper mean and remedy for shunning the occasion and danger of rash swearing; and that is, by using and accustoming ourselves in conversation to a true simplicity and constant plainness of speech; either affirming or denying, according to the nature of the thing; letting oaths alone till we are called to them upon great occasions, for ending strife between man and man.”
Heb 3:11 So I sware in my wrath, They shall not enter into my rest.)
Heb 3:18 And to whom sware he that they should not enter into his rest, but to them that believed not?
Heb 6:13 For when God made promise to Abraham, because he could swear by no greater, he sware by himself,
Heb 6:16 For men verily swear by the greater: and an oath for confirmation is to them an end of all strife.
Adam Clarke Men verily swear by the greater] “One who has greater authority; who can take cognizance of the obligation, and punish the breach of it.
An oath for confirmation] “This observation teaches us,” says Dr. Macknight, “that both promissory oaths concerning things lawful and in our power, and oaths for the confirmation of things doubtful, when required by proper authority, and taken religiously, are allowable under the Gospel.”
John Wesley on Vs. 16. “Men generally swear by him who is infinitely greater than themselves, and an oath for confirmation, to confirm what is promised or asserted, usually puts an end to all contradiction. This shows that an oath taken in a religious manner is lawful even under the gospel: otherwise the apostle would never have mentioned it with so much honour, as a proper means to confirm the truth.”
Jas 5:12 But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation.
James qualifies his prohibition to mean man-made oaths, and does not include God ordained swearing. He was a Jew and surely would have named that which was commanded under the law had he meant to include it.
John Wesley V. 12. ‘Swear not-However provoked. The Jews were notoriously guilty of common swearing, though not so much by God himself as by some of his creatures. The apostle here particularly forbids these oaths, as well as all swearing in common conversation. It is very observable, how solemnly the apostle introduces this command:
n above all things, swear not-As if he had said, Whatever you forget, do not forget this. This abundantly demonstrates the horrible iniquity of the crime. But he does not forbid the taking a solemn oath before a magistrate.
n Let your yea be yea; and your nay, nay-Use no higher asseverations in common discourse; and let your word stand firm. Whatever ye say, take care to make it good.”
JFB Com: But above all– “as swearing is utterly alien to the Christian meek “endurance” just recommended. swear not–through impatience, to which trials may tempt you (Jas 5:10,11). In contrast to this stands the proper use of the tongue, Jas 5:13. James here refers to Mt 5:34, &c.
n let your yea be yea “Do not use oaths in your everyday conversation, but let a simple affirmative or denial be deemed enough to establish your word.”
God Swearing: You can be sure that Jesus isn’t condemning that which God not only commanded, but exemplified.
Luke 1:73 The oath which he sware to our father Abraham,
Acts 2:30 Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne;
Heb 6:17 Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath:
Jesus was made priest by God swearing an oath:
Heb 7:20 And inasmuch as not without an oath he was made priest:
Heb 7:21 (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:)
Heb 7:28 For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore.
Jesus was made High Priest of the New Covenant by an oath — the very oath of God himself, and therefore you can be sure Jesus was not teaching that this type of an oath was evil.
Jesus answered under oath when on trial
Mt 26:63 But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God. 64 Jesus saith unto him, Thou hast said:
Burkitt: “Yea, farther observe, That as Christ answered directly and plainly at his trial, so he did not refuse to answer upon oath; I adjure thee by the living God, says the judge of the court, that thou tell us whether thou art the Christ; that is, I require thee to answer this question upon oath; for adjuring a person, or requiring him to answer upon oath, was the manner of swearing among the Jews. Now to this adjuration our Saviour answered plainly and directly, I am,
Hence learn, That swearing before a magistrate, upon a just and great occasion, is lawful; if Christ in the fifth of St. Matthew forbid all oaths, then here his practice was contrary to his own doctrine; but it is evident that Christ answered the magistrate upon oath, and so may we.”
Clarke: I adjure thee by the living God] “I put thee to thy oath. To this solemn adjuration Christ immediately replies, because he is now called on, in the name of God, to bear another testimony to the truth.”
A. T. Robertson: “So Caiaphas put Jesus on oath in order to make him incriminate himself, a thing unlawful in Jewish jurisprudence. He had failed to secure any accusation against Jesus that would stand at all. But Jesus did not refuse to answer under solemn oath, clearly showing that he was not thinking of oaths in courts of justice when he prohibited profanity.”
Paul’s Swearing: You can be sure that Paul understood Jesus better than you or anyone today. If Paul was in the practice of swearing according to the Law of God, then we can know this is not what Jesus or James was condemning. Here are nine examples of Paul’s swearing.
1. Gal. 1:20 Now the things which I write unto you, behold, before God, I lie not.
Barnes: Verse 20. Behold, before God, I lie not. “This is an oath, or a solemn appeal to God. See Note, Ro 9:1. The design of this oath here is to prevent all suspicion of falsehood.
2. Rom. 9:1 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,
Clarke: Verse 1. I say the truth in Christ, I lie not] “This is one of the most solemn oaths any man can possibly take. He appeals to Christ as the searcher of hearts that he tells the truth; asserts that his conscience was free from all guile in this matter, and that the Holy Ghost bore him testimony that what he said was true. Hence we find that the testimony of a man’s own conscience, and the testimony of the Holy Ghost, are two distinct things, and that the apostle had both at the same time.”
3. 2 Cor. 1:23 Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth.
Barnes: The phrase, “I call God for a record upon my soul,” is, in the Greek, “I call God for a witness against my soul.” It is a solemn oath, or appeal to God; and implies, that if he did not in that case declare the truth, he desired that God would be a witness against him, and would punish him accordingly. The reason why he made this solemn appeal to God, was the importance of his vindicating his own character before the church, from the charges which had been brought against him.”
Wesley: V. 23. I call God for a record upon my soul-“Was not St. Paul now speaking by the Spirit? And can a more solemn oath be conceived? Who then can imagine that Christ ever designed to forbid all swearing?”
Burkitt: “Here observe the apostle’s manner of speech, it is by way of adjuration: I call God to record upon my soul, &c. The words are an assertory and execratory oath, wherein God is called to witness the truth of what he said.
Learn hence, That it is lawful for Christians under the gospel to swear upon a necessary and great occasion.”
4. Php 1:8 For God is my record, how greatly I long after you all in the bowels of Jesus Christ.
Barnes Verse 8. For God is my record. “My witness; I can solemnly appeal to him.”
5. Romans 1:9 For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers;
Burkitt: “Observe, 2. That because the apostle was yet a stranger to them, had never seen them, and it was impossible for them to know the outgoings of his heart toward them, he solemnly appeals to the heart-searching God, calls him to witness how affectionately he loved them, and how frequently he prayed for them; God is my witness. The words have the force, if not the form of an oath, and teach us, that it is unquestionably lawful in important affairs to swear, to appeal to God, and call him to be a witness of what we either say or do. We find St. Paul did it often, and our Saviour himself did not refuse to answer upon oath, when solemnly adjured.
Observe, 3. How the apostle swears by God, not by the creatures, which is the swearing condemned by our Saviour and by St. James, Mt 5:1-48 and Jas 5:1-20.”
6. 1 Thess. 2:5 For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God is witness:
Barnes: God is witness. “This is a solemn appeal to God for the truth of what he had said. He refers not only to their own observation, but he calls God himself to witness his sincerity. God knew the truth in the case. There could have been no imposing on him; and the appeal, therefore, is to one who was intimately acquainted with the truth. Learn hence,
(1.) that it is right, on important occasions, to appeal to God for the truth of what we say.
(2.) We should always so live that we can properly make such an appeal to him.”
Robertson: “Paul feels so strongly his innocence of this charge that he calls God as witness as in 2Co 1:23; Ro 9:1; Php 1:8, a solemn oath for his own veracity.”
7. 2 Cor. 11:10 As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia.
Clarke: Verse 10. “As the truth of Christ is in me] estin alhyeia cristou en emoi. The truth of Christ is in me. That is: I speak as becomes a Christian man, and as influenced by the Gospel of Christ. It is a solemn form of asseveration, if not to be considered in the sense of an oath.”
Barnes: Verse 10. As the truth of Christ is in me. “That is, I solemnly declare this as in the presence of Christ. As I am a Christian man; as I feel bound to declare the truth; and as I must answer to Christ. It is a solemn form of asseveration, equal to an oath. See Barnes for Ro 9:1. Comp. 1Ti 2:7.”
8. 2 Cor. 11:31 The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not.
Clarke: Verse 31. The God and Father of our Lord] “Here is a very solemn asseveration; an appeal to the ever blessed God for the truth of what he asserts. It is something similar to his asseveration or oath in ver. 10 of this chapter; {2Co 11:10} see also Ro 9:5, and Ga 1:20. And from these and several other places we learn that the apostle thought it right thus to confirm his assertions on these particular occasions. But here is nothing to countenance profane swearing, or taking the name of God in vain, as many do in exclamations, when surprised, or on hearing something unexpected, &c.; and as others do who, conscious of their own falsity, endeavour to gain credit by appeals to God for the truth of what they say. St. Paul’s appeal to God is in the same spirit as his most earnest prayer. This solemn appeal the apostle makes in reference to what he mentions in the following verses. This was a fact not yet generally known.”
Barnes: Verse 31. The God and Father, etc. “Paul was accustomed to make solemn appeals to God for the truth of what he said, especially when it was likely to be called in question. See 2Co 11:10. Comp. Ro 9:1.
…This passage proves that an appeal to God on great occasions is not improper; it proves also that it should be done with profound veneration.”
A.T. Robertson I am not lying (ou pseudomai). The list seems so absurd and foolish that Paul takes solemn oath about it (cf. 2Co 1:23). For the doxology see Ro 1:25; 9:5.”
9. 1 Tim. 2:7 Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity.
Barnes: I speak the truth in Christ, and lie not. “That is, by Christ; or I solemnly appeal to Christ–a form of an oath. See Barnes for Ro 9:1. Paul makes a solemn declaration similar to this in regard to his call to the apostleship, in Ga 1:20. For the reasons why he did it, See Barnes for Ga 1:20. It is probable that there were those in Ephesus who denied that he could be an apostle, and hence his solemn declaration affirming it.”
Holy angels swearing in Revelation:
Rev. 10:5 And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, 6 And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer:
Barnes: Verse 5. And the angel which I saw stand, etc. Re 10:2. “That is, John saw him standing in this posture when he made the oath which he proceeds to record.
Lifted up his hand to heaven. The usual attitude in taking an oath, as if one called heaven to witness. See Ge 14:22; De 32:40 Eze 20:5-6. Compare Barnes on “Da 12:7”.
I am sure the apostles understood Jesus’ words better than any today; and what is righteous for angels, apostles, and God, cannot be sin for saints if used in the same sense.
If you understand the style or method of Jesus’ speaking, you can see that “Swear not at all” would be equal to “Take no thought for your life”,which obviously needs qualifying statements; “Take no thought for the morrow”, which needs qualifying statements; “Judge not,” which must be taken in context with the qualifying statements; and “Resist not evil” which needs qualifying statements. Jesus always gave those qualifying statements, so the people who were listening to Him were not confused.
In what Jesus said of swearing, “neither by heaven; for it is God’s throne: 35 Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. 36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black” are the qualifying statements used by Jesus and James; and they do not forbid what the Law of God commands — swearing by God in a holy and reverent way. Consider the following:
Ro 14:11 For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.
Where is it written?
Isa. 45:23 I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear.
This will yet be fulfilled. So, again we see that everything must be understood in the context of Jesus’ purpose of clearing misconceptions about God’s Law and showing its purity and excellence. Interpreting the Bible in a way that produces a contradiction or sets God against himself is error and misinterpretation! This is what the Gnostics did, and as it was then called heresy, it is still heresy now.
Matt. 5:38 “eye for an eye…”
Matt. 5:38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:
39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.
40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also.
41 And whosoever shall compel thee to go a mile, go with him twain.
42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
In the matter of an “eye for an eye” Jesus is correcting a misconception that arose due to a wrong application of God’s Law. This command was given to the magistrates and judges as part of the just process of law. It was never intended to be a principle for interpersonal relationships as the Jews were using it! How do we know this is the case Jesus is dealing with?
1. The command is given in Moses’ Law as part of the civil law to judges in the course of their duty.
2. Jesus is speaking about interpersonal relationships, because His words, “But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.” has never applied to the magistrates on duty who “bear not the sword in vain”. Rulers are commanded to punish the evil and reward the good. If they resist not evil men, they are violating God’s design expressed by Paul in Romans 13. Jesus is therefore showing that “eye for an eye” was being misapplied.
Ex. 21:22 If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow: he shall be surely punished, according as the woman’s husband will lay upon him; and he shall pay as the judges determine. 23 And if any mischief follow, then thou shalt give life for life, 24 Eye for eye, tooth for tooth, hand for hand, foot for foot, 25 Burning for burning, wound for wound, stripe for stripe.
Lev. 24:20 Breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him again.
Clarke on Ex. 21:22 “This is the earliest account we have of the lex talionis, or law of like for like, which afterwards prevailed among the Greeks and Romans. Among the latter, it constituted a part of the twelve tables, so famous in antiquity; but the punishment was afterwards changed to a pecuniary fine, to be levied at the discretion of the praetor. It prevails less or more in most civilized countries, and is fully acted upon in the canon law, in reference to all calumniators: Calumniator, si in accusatione defecerit, talionem recipiat. “If the calumniator fail in the proof of his accusation, let him suffer the same punishment which he wished to have inflicted upon the man whom he falsely accused.” Nothing, however, of this kind was left to private revenge; the magistrate awarded the punishment when the fact was proved, otherwise the lex talionis would have utterly destroyed the peace of society, and have sown the seeds of hatred, revenge, and all uncharitableness.”
Clarke on Matt 5:38 “It seems that the Jews had made this law (the execution of which belonged to the civil magistrate) a ground for authorizing private resentments, and all the excesses committed by a vindictive spirit. Revenge was often carried to the utmost extremity, and more evil returned than what had been received. This is often the case among those who are called Christians.”
Jesus’ examples had to do with personal insult, not an attack on one’s life. This does not forbid self-defense or defending the weak when life is at stake. This is the spirit of the Law, and self defense or defending the weak was never condemned in the O.T.; it was actually expected.
Deut. 22:24 Then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbour’s wife: so thou shalt put away evil from among you.
25 But if a man find a betrothed damsel in the field, and the man force her, and lie with her: then the man only that lay with her shall die:
26 But unto the damsel thou shalt do nothing; there is in the damsel no sin worthy of death: for as when a man riseth against his neighbour, and slayeth him, even so is this matter:
27 For he found her in the field, and the betrothed damsel cried, and there was none to save her.
It is clear that the damsel was expected to “resist evil” and defend herself; and if she cried, God expected the person who heard her to deliver her. Has this changed? No, of course not. This has not changed, and Jesus is not condemning this type of resisting evil. He is not speaking contrary to God’s perfect Law. If Jesus or the apostles had heard a damsel cry, they would have delivered her or they would have been sinning against the “righteousness of the Law of God”. See Proverbs 24:11:
Proverbs 24:11 If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain; 12 If thou sayest, Behold, we knew it not; doth not he that pondereth the heart consider it? and he that keepeth thy soul, doth not he know it? and shall not he render to every man according to his works?
For Jesus to be the perfect Lamb of God without sin, He would have had to fulfill this part of God’s righteousness as well, and NEVER taught anything contrary to it.
What was Jesus teaching?
n KEEP RANK: Stay within the bounds of jurisdiction and righteousness — no matter how unjust the situation. Every police officer and soldier knows they cannot avenge themselves with their own hand or retaliate against personal insult; but must keep rank, and only do what is within the realms of their duty and jurisdiction. Christians are ambassadors on duty at all times, and we must respond according to our vocation, not our personal feelings.
n Don’t stoop to the level of those opposing you! Seek only righteousness even in conflict or litigation. Show that you are not motivated by selfish and evil motives. If you have trespassed, and the judge awards the other person your coat as payment, give him also your cloke to show you are truly sorry and truly want to make it right — “Pay more than you are required by law” to show your desire to heal the breach you caused.
n Be prepared to help, serve, and give with an unselfish spirit when it can be done to the glory of God. Don’t keep score; but serve and help willingly. This is opposite the Jewish misconception of using “eye for eye” as a guide to personal relationships.
Matt 5:41 “And whosoever shall compel thee to go a mile, go with him twain.”
The Word “compel” refers to the government’s practice of “commandeering” service for government’s causes. This is referring to government and military service. There are those who take the “resist not evil” teaching to an extreme which says a Christian can never serve in the government or military; but this verse could be taken to the opposite extreme to show they can and must serve when asked in whatever the military does — even to the second mile! Extremes are dangerous things, and Christians cannot afford to be so rash with Jesus’ words. The following commentary sums it up nicely.
Liberty Bible Commentary: “In ancient times government agents were in a position to compel forced service upon a subjugated people. A Roman soldier, for example, could compel a Jewish native to carry his armor or materials for one mile, in order to relieve the soldier. Jesus now states that if someone compels you to walk a mile, go with him twain. The believer is to be willing to “go the extra mile”. Doing double our duty not only proves the loyalty and faithfulness of our cooperation to human authority, but likewise proves the spiritual intention of our heart. It also provides an opportunity of conviction in order to witness effectively out of our life message. It would have been foolish for the believer of Jesus’ day to reluctantly go only a mile with a Roman official and then attempt to share the gospel with him. By going the second mile he proved the innermost intention of his heart.”
Jesus had no problem with military and government service as a principle. Was it serving two masters? No! Was it compromising with evil? No! Jesus was telling his disciples that if a Roman soldier commandeered their service for the extent the law allowed, they should render more service than required for a testimony. Jesus would have done what He was teaching others to do.
This subject is dealt with more in our book, “Vengeance is Mine, Saith the Lord”.
Matt 5:43 — “Love thy neighbor & hate thine enemy”
Matt 5:43 ¶ Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;
45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
46 For if ye love them which love you, what reward have ye? do not even the publicans the same?
47 And if ye salute your brethren only, what do ye more than others? do not even the publicans so?
48 Be ye therefore perfect, even as your Father which is in heaven is perfect.
Did the Law of God teach the Jews this hateful attitude?
Clarke: “The Jews thought themselves authorized to kill any Jew who apostatized; and, though they could not do injury to the Gentiles, in whose country they sojourned, yet they were bound to suffer them to perish, if they saw them in danger of death. Hear their own words: “A Jew sees a Gentile fall into the sea, let him by no means lift him out; for it is written, Thou shalt not rise up against the blood of thy neighbour:-but this is not thy neighbour.” Maimon. This shows that by neighbour they understood a Jew; one who was of the same blood and religion with themselves.”
God had told them not to make a league with any of the nations of Canaan, but destroy them. This was an act of God’s judicial decree, not a command for personal hate; and did not include all non-Jews.
God had commanded them to keep themselves separate from sinners — This He also commands us. This is not hate of the person, but hate of their sinful way; and while trying to reach them, keeping your own self clean.
II Cor. 6:14 Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? 15 And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? 16 And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. 17 Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, 18 And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.
Does this justify a haughty, hateful spirit?? Of course it doesn’t. God expected the nation of Israel to be a light to the World and keep themselves clean; but not to be hateful to the lost or heathen man. Had they obeyed God’s Laws they would have been representing God to the world around them; instead, God says they profaned His name among the heathen (Ezekiel 36).
Did the O.T. teach the principle of loving our fellow man, even when he was an enemy to us? Yes, God hasn’t changed, evolved, or improved.
Exodus 23:4 If thou meet thine enemy’s ox or his ass going astray, thou shalt surely bring it back to him again.
Exodus 23:5 If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him.
Leviticus 19:18 Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.
Leviticus. 19:34 But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God.
Deuteronomy 10:17 For the LORD your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward:
18 He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment.
19 Love ye therefore the stranger: for ye were strangers in the land of Egypt.
Deuteronomy 23:7 Thou shalt not abhor an Edomite; for he is thy brother: thou shalt not abhor an Egyptian; because thou wast a stranger in his land
Proverbs 24:17, 18 Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth: lest the LORD see it, and it displease him, and he turn away his wrath from him.
Proverbs, 25:21, 22 If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink: for thou shalt heap coals of fire upon his head, and the LORD shall reward thee.
Psalms 35 “Plead my cause, O LORD, with them that strive with me: fight against them that fight against me…for without cause have they hid for me their net in a pit, which without cause they have digged for my soul…False witnesses did rise up; they laid to my charge things I knew not. They rewarded me evil for good to the spoiling of my soul. But as for me, when they were sick, my clothing was sack cloth: I humbled my soul with fasting; and my prayer returned into mine own bosom. I behaved myself as though he had been my friend or brother: I bowed down heavily, as one that mourneth for his mother. But in mine adversity they rejoiced, and gathered themselves together: yea, the abjects gathered themselves together against me, and I knew it not; they did tear me, and ceased not…Lord, how long wilt thou look on? rescue my soul from their destructions…Let not them that are mine enemies wrongfully rejoice over me- For they speak not peace: but they devise deceitful matters against them that are quiet in the land…This thou hast seen, O LORD: keep not silence: O Lord, be not far from me…
Ps. 69:1-4 Save me, O God; for the waters are come in unto my soul…l am weary of my crying: my throat is dried: mine eyes fail while I wait for my God. They that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away.
Have you ever noticed that when the apostle Paul is teaching these principles in Romans 12 that he quotes the Old Testament as his authority on the subject? Listen! This can only mean Paul is speaking in the same context and spirit as the Old Testament Scriptures!
Romans 12:19 Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.
20 Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.
The Jews were to love their fellow men, and testify the truth of God for the salvation of their souls. Christians are to love people in general, and strive to bring them to the truth. This is the teaching Jesus gives; not that we should allow a criminal intruder to molest our wife and daughter just because we are to “love our enemies”. This is foolishness, and proves the foolish extremes that men go to when they ignore solid Bible principles for interpreting Jesus’ words.
God so loved the world…while we were enemies! (Romans 5:10, Col 1:21) This means He pitied our blindness and certain destruction; and He made a way for us to escape; but he does not compromise right or capitulate to evil. God has priorities in His love, and so must we. Loving our enemies doesn’t demand they be first priority over loving our families, neighbors, etc. We are to “wish for their salvation” like God does; but Jesus wept over Jerusalem while condemning them to desolation!
Can you love, while defending yourself or keeping peace and order? Yes, it is the same principle as a parent loving the child they are spanking. What if you are the Sheriff and your son becomes a criminal? You love your son, but you must do your duty and bring him to justice. What if you are the judge and your son commits murder? You love your son, but you must do your duty. The same applies to a Christian loving his enemy, yet doing his duty in the realm of his jurisdiction.
Did Jesus correct Moses and the Law of God in The Sermon On The Mount? No! Of course He didn’t. He cleared the Law of misinterpretations and man’s corruptions. Jesus consistently sided with Moses against the apostate Jews and consistently upheld the Scriptures as inspired, valid, and necessary.
Jn 5:37 And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape.
38 And ye have not his word abiding in you: for whom he hath sent, him ye believe not.
(If you had the Old Testament in your heart and mind, you would immediately recognize and receive the Messiah)
39 Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me…
…46 For had ye believed Moses, ye would have believed me: for he wrote of me.
47 But if ye believe not his writings, how shall ye believe my words?
If you would search the Scriptures, especially Moses’ writings, and believe them, you would also receive and believe Jesus’ words — can there then be any contradiction? If we teach that Jesus corrected Moses, then those who had a problem with Moses would be in a better frame of mind to receive Jesus???? Could anyone seriously accept such a belief?
Mt 4:1 Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.
2 And when he had fasted forty days and forty nights, he was afterward an hungred.
3 And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.
4 But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.
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What about 2 Corinthians 3:6-16?
Some interpret this passage to mean that the Old Covenant was death, while the New Covenant is life; but that is not the point. The contrast is between “the letter, that by itself killeth” with the “spiritual meaning, which if followed gives life”. Many Jews rested in the letter of the law without the spiritual understanding; and this only condemned them as it could not save them. The New Covenant IS the spiritual meaning and fulfillment of the Old Covenant. Jesus taught the spirit of the Law and spiritually fulfilled the law by making a true atonement. Let’s read the passage with some helps.
2 Cor. 3:6 Who also hath made us able ministers of the new Covenant; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.
Notice, we are contrasting letter and spirit, not just New Covenant and Old — because the New Covenant is the spiritual meaning and fulfillment of the Old. Paul has said nothing about the Old Covenant yet; but speaks of a new covenant, and then about “letter” and “spirit”. When Paul says here, “new covenant” he is not saying, “New Testament Scriptures”. The new covenant was not just new Scriptures, but a new understanding and arrangement built upon the existing Scriptures. Our Bibles would do better to call the OT Scriptures “Scriptures before Christ” and the NT Scriptures, “Scriptures after Christ”. We should call the Scriptures of our New Testament, “Explanation of the New Covenant”. The word covenant is an agreement or arrangement of relationship conditions between us and God. The Day of Pentecost was actually the commemoration day of the Jews meeting with God on Sinai, 50 days after the Passover in Egypt. On Sinai 3000 offenders died so the nation could continue in covenant with God. At Pentecost 3000 were added to a remnant in covenant with God, and the nation that rejected Christ was cast out of a covenant relationship with God. God is now working with a remnant who obey Him, and has rejected the nation who would not obey Him — But it is the same God with the same character and morals.
What is new is this covenant is not God or His ways, morals, or judgments. What is new is the arrangement for our relationship with Him. Since Jesus came and made the real and final atonement, we have a new High Priest, a new sacrifice with eternal merit, a heavenly tabernacle, etc. The New Covenant is the completion and fulfillment of the purpose of the Old Covenant. The Old Covenant was full of types and shadows to introduce us to Christ, so we could understand the New Covenant arrangement. The Moral “letter” is still part of the New Covenant, but it is the spiritual fulfillment of this that brings life — Romans 8:1-13
7 But if the ministration of death (the giving of the “letter” that primarily condemned sin), written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away:
8 How shall not the ministration of the spirit be rather glorious? (the giving of the spiritual meaning which shows Christ as our redeemer)
9 For if the ministration of condemnation (the plumb-line which showed us crooked) be glory, much more doth the ministration of righteousness (God’s plan of justification) exceed in glory.
If the giving of the letter on Sinai, which condemns, was glorious; how much more the giving of the spiritual meaning and fulfillment of such, which brings justification through Christ’s atonement, exceed in glory. Here again is the word righteousness dikaiosunhv, which would be better understood if translated justification.
The Law was a condemning plumb-line plus blood sacrifices to appease God’s wrath on sin — The spiritual fulfillment is our regeneration, the sacrifice and priesthood of Christ, and our justification through Him. Life is not in the mere observance of the ceremonial letter, but in the understanding of the spiritual meaning and walking by faith in it.
The “Ministration of death” was that plumb-line and continual animal sacrifices — lots of blood and condemnation. God was showing the price of sin — the “sinfulness of sin” to prepare a people for the Messiah. God wanted people to appreciate Jesus when He came and understand what He had accomplished. The Law was our schoolmaster to teach us about Jesus, so we could find life in Him. Before someone can appreciate the Gospel, they must feel the condemnation of the Law. The Gospel is not good news to the un-convicted sinner; but when the spotlight of the Law condemns them to hell (Romans 7), they then can appreciate the Gospel’s offer of salvation through Christ (Romans 8).
There can be no repentance, justification, pardon, etc. if there is no moral Law as a foundation. The Law is a vital part of the Gospel, and it is the Law of God’s Kingdom. The Gospel is God’s plan to pardon and redeem us since we broke His Law and brought upon ourselves the sentence of death. Before we can appreciate this we must know the Law we broke and understand the sentence of death upon us. Our repentance is our re-commitment to God’s Law, and our agreement with this Law against our sin. Once we are pardoned, we are to live under God’s moral law and strive to obey it — this is holiness.
10 For even that which was made glorious (the ministration of the letter) had no glory in this respect, by reason of the glory that excelleth (the ministration of the spiritual fulfillment).
11 For if that which is done away (Old Covenant) was glorious, much more that which remaineth (New Covenant) is glorious.
12 ¶ Seeing then that we have such hope, we use great plainness of speech:
13 And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished:
14 But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old Covenant; which vail is done away in Christ.
15 But even unto this day, when Moses is read, the vail is upon their heart.
16 Nevertheless when it shall turn to the Lord, the vail shall be taken away.
17 Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.
Vss. 12-17 show that we are talking about reading Moses’ Law without the spiritual understanding, which will come when the heart turns to God and recognizes Christ for what He is. They had no spiritual life because of hard and blind hearts walking in dead religion — “having a form of godliness, but denying the power thereof” (2 Tim. 3:5).
Don’t miss this: The Christian Jews were still under Moses’ Law while in the New Covenant (Acts 15, 21); and the righteousness of Moses’ Law was still to be fulfilled in every Christian Gentile under the New Covenant (Rom. 8:4). Being in the New Covenant did not mean the complete removal of the components of the Old Covenant; but rather a new spiritual arrangement and understanding of these components. God didn’t do away with priesthood, but replaced the order of Aaron with the order of Melchisedec (Heb 5-7). God didn’t throw away his moral precepts, but wrote them on our hearts by the Holy Ghost. God stopped the continual blood sacrifices; but accepted the blood sacrifice of His Son as the eternal replacement. The true tabernacle in heaven has replaced the copy on earth, etc.
We can “rest” in the letter of the New Covenant, just as they did in the Old, to our own condemnation. Paul had just stated in 2 Cor. 2:15 “For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish: 16 To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things?” The preaching of the gospel can also minister death if received by a hard and impenitent heart which rejects the spiritual understanding of the letter of the Gospel.
Adam Clarke on 2 Cor. 3:6 “The apostle does not mean here, as some have imagined, that he states himself to be a minister of the New Covenant, in opposition to the Old; and that it is the Old Covenant that kills, and the New that gives life; but that the New Covenant gives the proper meaning of the Old; for the Old Covenant had its letter and its spirit, its literal and its spiritual meaning. The law was founded on the very supposition of the Gospel; and all its sacrifices, types, and ceremonies refer to the Gospel. The Jews rested in the letter, which not only afforded no means of life, but killed, by condemning every transgressor to death. They did not look at the spirit; did not endeavour to find out the spiritual meaning; and therefore they rejected Christ, who was the end of the law for justification; and so for redemption from death to every one that believes. The new covenant set all these spiritual things at once before their eyes, and showed them the end, object, and design of the law; and thus the apostles who preached it were ministers of that Spirit which gives life.
Every institution has its letter as well as its spirit, as every word must refer to something of which it is the sign or significator. The Gospel has both its letter and its spirit; and multitudes of professing Christians, by resting in the LETTER, receive not the life which it is calculated to impart. Water, in baptism, is the letter that points out the purification of the soul; they who rest in this letter are without this purification; and dying in that state they die eternally. Bread and wine in the sacrament of the Lord’s Supper, are the letter; the atoning efficacy of the death of Jesus, and the grace communicated by this to the soul of a believer, are the spirit. Multitudes rest in this letter, simply receiving these symbols, without reference to the atonement, or to their guilt; and thus lose the benefit of the atonement and the salvation of their souls. The whole Christian life is comprehended by our Lord under the letter, Follow me. Does not any one see that a man, taking up this letter only, and following Christ through Judea, Galilee, Samaria, &c., to the city, temple, villages, seacoast, mountains, &c., fulfilled no part of the spirit; and might, with all this following, lose his soul? Whereas the SPIRIT, viz. receive my doctrine, believe my sayings, look by faith for the fulfillment of my promises, imitate my example, would necessarily lead him to life eternal. It may be safely asserted that the Jews, in no period of their history, ever rested more in the letter of their law than the vast majority of Christians are doing in the letter of the Gospel. Unto multitudes of Christians Christ may truly say: Ye will not come unto me that ye may have life.”
The Letter simply sets forth order and obligation to worship in spirit and truth — to acknowledge this without performance is self condemning. Observing the Lord’s Supper without the heart it requires is more condemning than not knowing to do it; because the person going through the motions is acknowledging their obligation and accountability for what it means. With baptism also, resting in the letter is self-condemning. To go through the motions without the heart and spirit of the matter is mockery and brings no life.
So, again we see that this Scripture is consistent with our position. The Jews in Acts 21, who after believing in Jesus were zealous of the Law, reveal to us that, after the heart turns to the Lord and the veil is removed, the Law becomes more glorious. The spiritual understanding of the Law makes it come alive; and the spiritual fulfillment of the Ceremonial Law is the very atonement of Christ that saves us. Originally the New Covenant included submission to Moses’ Law and a proper appreciation for it in the light of Christ being the Messiah and the Lamb of God. The Old Covenant being ended doesn’t mean all the components of the covenant are ended. The New Covenant is a new arrangement which includes much of the old components. The New Covenant is updated with Christ’s fulfillment of the ceremonial laws; but we are still in a covenant with the same God — He hasn’t changed. His manifestations of Himself, i.e. His opinions, judgments, moral standards, etc., have been consistent.
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What about Romans 6:14?
Romans 6:14 For sin shall not have dominion over you: for ye are not under the law, but under grace. 15 What then? shall we sin, because we are not under the law, but under grace? God forbid.
Some teach from passages like Romans 6:14 that: we are saved by grace; but the Old Covenant saints were saved by works. This is not the case, as every example given in the New Covenant of salvation by grace through faith was from an Old Covenant person — read Hebrews 11. Paul tells us in Galatians that the gospel was preached to Abraham; and in Hebrews 4 we are told it was preached to Israel. The Gospel is simply the good news that we are not hopelessly awaiting a court date in which God’s law is going to condemn us to hell for our transgressions; but that God has devised means of atonement whereby we can be pardoned, and received back again into full citizenship and son-ship.
Nobody has ever been justified before God through Moses’ Law alone (Rom. 3:20). The blood of bulls and goats could never take away sin (Heb. 10:4). Everyone who has ever been justified has been justified by faith in God’s redemption plan through Christ. This plan is offered over and over in the Old Covenant — and the spiritual ones understood.
Romans 6:14 For sin shall not have dominion over you: for ye are not under the law (Facing God’s Law in court), but under grace (Facing God with Jesus as your Savior). 15 What then? shall we sin, because we are not under the law, but under grace? God forbid.
16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?
17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.
18 Being then made free from sin, ye became the servants of righteousness.
The Law of Moses, the schoolmaster, taught man that God had a plumb-line (Moral Law) which showed we were crooked; and so we had to run to the tabernacle where through offerings and sacrifices we could find grace when we failed. BUT, if we were not striving to live up to the plumb-line, we were not eligible for the offer of grace through sacrifices. The Law taught us this because this is the very arrangement now in Christ’s kingdom. If you are not striving to walk in the light, you are not eligible for Christ’s priesthood and salvation thereby. (I John 1:7-9)
So, shall we sin (trespass the Law) because we are not hopelessly facing a court date with God’s plumb-line, but have hope through the sacrifice and priesthood of Christ? GOD FORBID! Know ye not that committing willful sin leaves you without the grace of Christ’s sacrifice and priesthood?
Heb. 10:26 For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,
27 But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.
28 He that despised Moses’ law died without mercy under two or three witnesses: (Numbers 15)
29 Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? (see also Heb. 2:1-3; 12:25)
If we can still SIN while we are under Grace, and SIN is the transgression of the Law (I John 3:4); then we are still under obligation to God’s Moral Law while under Grace. The blessing is that we don’t have to have a forensic justification through a perfect record or self atonement (which is impossible). We must strive to fulfill the righteousness of the Law of God, but when we fail, we have an advocate in Christ Jesus, who through his sacrifice and priesthood allows us to get up, get clean, and get going again! This is what it means to be under GRACE and not simply under LAW.
I John 2:1 ¶ My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:
1John 3:4 Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.
Gal. 2:16 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified…21 I do not frustrate the grace of God: for if righteousness (Justification) come by the law, then Christ is dead in vain.
Justification through the Law of Moses apart from Christ’s atonement was a Jewish misconception – it was never the truth. We are justified through following “the faith of Christ” – not Christ’s personal faith, but his teaching – “the faith once delivered to the saints”.
Rom 10:3 For they (the Jews) being ignorant of God’s righteousness (justification), and going about to establish their own righteousness (justification), have not submitted themselves unto the righteousness (Justification) of God.
4 For Christ is the end (goal and aim) of the law for righteousness (justification) to every one that believeth.
Christ is the goal and aim of the Law’s teaching about justification (having a righteous standing before God). The Law only atoned for sins in type, and God forgave on “credit” until Jesus could pay the debt; and thereby justify God’s forgiveness and forbearance with man’s sin in the Old Covenant.
Rom 3:24 Being justified freely by his grace through the redemption that is in Christ Jesus:
25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his (God’s) righteousness for the remission of sins that are past (Old Covenant), through the forbearance of God; 26 To declare, I say, at this time his (God’s) righteousness: that he (God) might be just, and the justifier of him which believeth in Jesus.
Jesus paid the debt, and justified God’s pardoning us on credit. THUS, the gospel of salvation through Christ is seen every time pardon is offered or given in the Old Testament. THUS the gospel of salvation by grace is the only salvation offered in the O.T. Here is one example
Isa. 1:18 Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.
19 If ye be willing and obedient, ye shall eat the good of the land:
20 But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the LORD hath spoken it.
If this were salvation by works there would be no mention of forgiveness, cleansing, pardon, etc. Notice repentance and obedience are necessary to receive the grace of cleansing and pardon.
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Who Was Saved by works?
We’ve already covered this to some degree, so I’ll keep this section short. No fallen man has ever been saved by their works. Salvation by works means “self – atonement” or “perfect obedience”, which needs no atonement. If you don’t have a perfect record of righteousness before God through perfect obedience or self – atonement, then you have no hope of being saved by “works” according to the Bible definition. If keeping Moses Law atoned for sins, so Jesus didn’t need to die, then you could be saved and counted righteous by the deeds of the Law (Gal. 2:21); but the Bible declares that all have sinned, and the blood of bulls and goats cannot take away sin; so the sacrifice of Jesus as a sin offering to make atonement for sin, was the only option that propitiated God.
Gal 3:21 Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness (justification) should have been by the law.
Works of repentance and obedience to Christ are necessary to make one eligible to receive the benefits of the atonement of Christ; but this is not salvation by works. The term “works” is determined by the context, and is generally used differently by Paul in his epistles than by James in his. While James speaks of obedience to Christ, being “doers of the word”, or “exercising faith” when using the word “works”; Paul is speaking of self-atonement through the Ceremonial Law or being sinless when using the word “works”. One of the “works” (James) is necessary for salvation, while the other “works” (Paul) is impossible and therefore cannot save us. That is why Paul says we are saved by faith and not works; while James says, “faith without works is dead”.
Did OT Israelites all believe they were saved by works?
Though some fell into the error of assuming God would accept them or was indebted to them simply because they were circumcised children of Abraham; the spiritual Israelites knew that their salvation was grace and not their just reward.
Job 19:25 For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: 26 And though after my skin worms destroy this body, yet in my flesh shall I see God:
Job acknowledging the need for a redeemer to save him reveals that he well knew he could not save himself or atone for his own sins.
2 Sam 14:14 For we must needs die, and are as water spilt on the ground, which cannot be gathered up again; neither doth God respect any person: yet doth he devise means, that his banished be not expelled from him.
This statement reveals these people knew that their reconciliation with God was due to means graciously devised by him whereby we could be pardoned and not expelled eternally. They obviously knew they could not remedy the situation by themselves.
John 8:56 Your father Abraham rejoiced to see my day: and he saw it, and was glad.
Ga 3:8 And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.
Heb. 4:1 ¶ Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. 2 For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.
I could fill this book with quotes from the OT concerning salvation by grace through faith. Paul, when illustrating Salvation by Faith, uses Abel, Enoch, Noah, Abraham, Isaac, Moses, ……all the way to us. When James speaks of justification by a “faith that works” he goes back to Abraham and Rahab. In Romans, when Paul wants to illustrate our faith being imputed to us for righteousness, he speaks of Abraham and David. Why? Because we are all saved by the same principle: God imputes a living, obeying, faith to us for righteousness (justification) through Christ’s atonement.
Heb. 11:4 By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh.
5 By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.
6 But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.
7 By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness (Justification) which is by faith.
…13 These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.
14 For they that say such things declare plainly that they seek a country.
15 And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned.
16 But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city.
24 By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter;
25 Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season;
26 Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward. 27 By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible.
This is the same way you must be saved. You must strive to fulfill the righteousness of the Law through the Spirit, and follow the conditions of the covenant you are in so the atonement is applied to you for sins committed. This is the only way you can have a relationship with the Father!
Rom. 8:3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:
4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
5 For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.
6 For to be carnally minded is death; but to be spiritually minded is life and peace.
7 Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.
8 So then they that are in the flesh cannot please God.
9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his….
…13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.
14 For as many as are led by the Spirit of God, they are the sons of God.
2 Cor. 6:17 Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you,
18 And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.
7:1 Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.
What is salvation by works?
We’ve already covered this, so I’ll keep this section short. Salvation by works means “self – atonement” or “perfect obedience”, which needs no atonement. If you don’t have a perfect record of righteousness before God through perfect obedience or self – atonement, then you have no hope of being saved by “works” according to the Bible definition. If keeping Moses Law atoned for sins, so Jesus didn’t need to die, then you could be saved and counted righteous by the deeds of the Law (Gal. 2:21); but the Bible declares that all have sinned, and the blood of bulls and goats cannot take away sin; so the sacrifice of Jesus as a sin offering to make atonement for sin, was the only option that propitiated God.
Gal 3:21 Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness (justification) should have been by the law.
Works of repentance and obedience to Christ are necessary to make one eligible to receive the benefits of the atonement of Christ; but this is not salvation by works. The term “works” is determined by the context, and is generally used differently by Paul in his epistles than by James in his. While James speaks of obedience to Christ, being “doers of the word”, or “exercising faith” when using the word “works”; Paul is speaking of self-atonement through the Ceremonial Law or being sinless when using the word “works”. One of the “works” (James) is necessary for salvation, while the other “works” (Paul) is impossible and therefore cannot save us. That is why Paul says we are saved by faith and not works; while James says, “faith without works is dead”.
What is Legalism?
Legalism is a form of salvation by works. Legalism is the Judaizer’s attempt to bring Gentile believers under the Ceremonial Law and circumcision – basically undoing what God and the apostles established through Cornelius and the decision in Acts 15. Here are the Legalists:
Acts 15:1 And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved…
…5 But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses.
The Legalists are not those who say we must obey Jesus or the moral laws of God; but those who say that the atonement of Jesus and following the faith of Christ (the faith once delivered…) is not enough by itself. They would declare that circumcision and the Ceremonial Law is still necessary for salvation. What these legalists were demanding was the proper mode of operation in the churches for the first twelve years after Pentecost, but God opened the doors to the Gentiles through Peter in the case of Cornelius (Acts 10) and thus changed the program. Some Jews did not want to accept this, and kept preaching Judaism to the Gentile Christians. They implied that these converts were incomplete in their salvation unless they came under the ceremonial laws. Paul refuted this and declared that they were complete in following Christ Jesus.
Col 2:8 Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.
9 For in him dwelleth all the fulness of the Godhead bodily.
10 And ye are complete in him, which is the head of all principality and power:
11 In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ:
It is very important to understand which epistles are refuting Judaizers/legalists, and which are refuting Gnostics. The Gnostics used Paul’s epistles, which speak of salvation by grace without the Ceremonial Law, to say that our performance doesn’t affect our position in Christ. How did they get this from Paul’s epistles? Well, like many today, when Paul said “law” they assumed it meant all laws or rules of conduct. They failed to see that “law” is determined by context, and that Paul only declared the Gentiles to be free from the covenant obligations in the ceremonial laws, not from obedience to God’s moral laws of holiness and righteousness — and not from obedience to Christ or His apostles. The epistles of James and John countered these heretical misconceptions of the Gnostics to declare plainly that our performance/obedience does affect our position with God. When Paul told Timothy to get the church in order by laying down certain rules, he was not being a legalist.
I Tim 2:9 In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array;
For Timothy to enforce these principles by deliberate “do’s and don’ts” was not legalism either. Our obedience to Christ and his apostles is necessary for our salvation; because we will not be eligible for Christ’s atonement if we are rebellious. However, thinking that asceticism, circumcision, ceremonies and rituals are means of atoning for our own sins or helping Jesus atone for our sins is a form of salvation by works or “legalism”. Atoning for my sins or helping Jesus atone for my sins is impossible and wrong thinking; but repenting and obeying Jesus, so He will apply His atonement to me, and be my High Priest/Savior is true and right thinking. Jesus is the “author of eternal salvation to all them that obey Him” (Heb. 5:9). Where does that leave those who don’t?
Heb. 5:9 And being made perfect, he (Jesus) became the author of eternal salvation unto all them that obey him;
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What does Luke 16:16 mean?
Lu 16:16 The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it.
Matt. 11:12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.
13 For all the prophets and the law prophesied until John.
14 And if ye will receive it, this is Elias, which was for to come.
It is obvious to the student of Scripture that the law and the prophets were the sole teachers and pointed forward until John came in the role of Elijah as the forerunner of the Messiah. Look in the last book of the Old Covenant; and then go to the last chapter; and you’ll see that the role of John the Baptist (Elijah) is what is spoken of as the next step in God’s program.
Mal. 4:5 Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD:
6 And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.
Adam Clarke The law and the prophets were until John] “The law and the prophets continued to be the sole teachers till John came, who first began to proclaim the glad tidings of the kingdom of God: and now, he who wishes to be made a partaker of the blessings of that kingdom must rush speedily into it; as there will be but a short time before an utter destruction shall fall upon this ungodly race. They who wish to be saved must imitate those who take a city by storm-rush into it, without delay, as the Romans are about to do into Jerusalem.”
“They were the instructors concerning the Christ who was to come, till John came and showed that all the predictions of the one, and the types and ceremonies of the other were now about to be fully and finally accomplished; for Christ was now revealed.”
Jesus is making note that since John’s preaching concerning the kingdom of God, men are pressing into it, and must press vigorously or “violently” to enter the strait and narrow gate. Up until this time being a Jew was “going with the flow”; but now it will be “swimming upstream against the flow” to enter the kingdom of God as proclaimed by John and Christ because the religious authorities were standing against it. This in no way changes the fact that God’s Moral Law is eternal and always relevant; and when the circumstances are the same, the application will always be the same. It is clear from the following passage that Christians were obligated to fulfill the moral laws of God, here called the “law of liberty”, the “word”, the “royal law”, and the “Scriptures”. The same God that commanded the Moral Law commanded the Gospel. They run together in perfect harmony. By following the Spirit, we fulfill the righteousness of the Law, which is obeying the gospel. The gospel is simply the good news that all who repent and reconcile with God by a humble return to His Law and Lordship have hope of pardon through the grace of Christ’s atonement.
James 1:22 But be ye doers of the word, and not hearers only, deceiving your own selves.
23 For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass:
24 For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.
25 But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.
…2:8 If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:
9 But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.
10 For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.
11 For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.
12 So speak ye, and so do, as they that shall be judged by the law of liberty.
Notice that being “doers of the Word” and “obeying the Law of God” is the same in James’ mind. God’s Law is the way to freedom, but sin brings debt. Jesus, in the “Lord’s Prayer” said, “forgive us our debts, as we forgive our debtors”. Jesus also said, “Whosoever committeth sin is the servant of sin”. Jesus and James are speaking of sin as transgression of God’s Moral Law. Obeying God is liberty from sin’s snare; and this is not only a New Testament concept; but was understood in the Old Testament. Liberty is being delivered from the quick-sand of sin and walking on the firm path of God’s commandments.
Ps 119:45 And I will walk at liberty: for I seek thy precepts.
2 Cor 3:17 Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.
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What about Polygamy?
Some believe that God allowing polygamy in the OT, but not allowing it in the NT is a sure sign that Jesus spoke contrary to the Law.
Let’s look at where the Law of God taught and commanded polygamy: . That’s right! He didn’t. What does the Law teach us about polygamy?
First, it teaches us that God took only one rib and made only one woman for Adam. Then God made the declaration that they two should become one flesh. This should be all that needs to be said to show God’s will. The Law also tells us where polygamy started.
Gen. 4:19 And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah.
Polygamy came from the corrupt line of Cain. The first time we see this in the godly line is when Sarah initiated it between her maid, Hagar, and Abraham since she was childless. It was not in faith, but in unbelief; and has caused innumerable problems — It is the source of the conflict between the Jews and Arabs to this day. The next time is when Laban cheats Jacob and this ends with Jacob marrying two sisters — something the Law of Moses later forbade (Lev. 18:18)
These bad examples led to the practice, and when God brought the people out of Egypt, they had been affected by the pagan environment they were in. God chose wisely not to abruptly stop this situation, but to regulate it. The Law gave regulations for those who chose this route; but it never commended it as a righteous choice. God patiently chose to allow it under the circumstances; but the Law makes it clear that it was not the original intent of God. God even commanded for kings not to multiply wives and gold (Deut. 17:17); but then He patiently tolerated it. He allowed them to walk in their carnal stupidity and reap the natural consequences in order to prove the wisdom of His instructions.
Prov. 5:15 Drink waters out of thine own cistern, and running waters out of thine own well.
16 Let thy fountains be dispersed abroad, and rivers of waters in the streets.
17 Let them be only thine own, and not strangers’ with thee.
18 Let thy fountain be blessed: and rejoice with the wife of thy youth.
19 Let her be as the loving hind and pleasant roe; let her breasts satisfy thee at all times; and be thou ravished always with her love.
20 And why wilt thou, my son, be ravished with a strange woman, and embrace the bosom of a stranger?
21 For the ways of man are before the eyes of the LORD, and he pondereth all his goings.
Why did God patiently tolerate it when He did not tolerate other things? Only those rich enough to care for more than one wife had more; and as long as they were justly taken care of, they were possibly better off than if desolate. These wives helped populate and build the nation of Israel, which cause was worthy of consideration. Sometimes a man took two wives because his first was barren, and he wanted an heir to preserve his name in Israel. This same issue validated the Levirate marriage as well (Deut. 25:5). These issues ceased to be as important once the Messiah came and set up the church. The overall testimony of polygamous marriages shows that God’s original plan was superior. Here are God’s wise regulations while this was allowed.
Ex 21:10 If he take him another wife; her food, her raiment, and her duty of marriage, shall he not diminish. 11 And if he do not these three unto her, then shall she go out free without money.
The wife had recourse to the authorities and could divorce if the man took another wife and diminished her care.
De 21:15 If a man have two wives, one beloved, and another hated, and they have born him children, both the beloved and the hated; and if the firstborn son be hers that was hated: 16 Then it shall be, when he maketh his sons to inherit that which he hath, that he may not make the son of the beloved firstborn before the son of the hated, which is indeed the firstborn: 17 But he shall acknowledge the son of the hated for the firstborn, by giving him a double portion of all that he hath: for he is the beginning of his strength; the right of the firstborn is his.
In the New Testament God calls us back to His original intent for all his creation where possible. I say, “where possible”, because when a man came to Christ with two wives, he was “grandfathered” in to the church, not told to divorce. This man could not, however, be a church leader because they did not want polygamy to be set up as an example before the church.
1Ti 3:2 A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;
1Ti 3:12 Let the deacons be the husbands of one wife, ruling their children and their own houses well.
Tit 1:6 If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly.
With these wise and patient steps, monogamy was restored and polygamy ceased in the faithful Christian churches. God expects more from Christians because they have been given more light.
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What about Musical Instruments?
Here is an issue where some would declare that God has changed his mind; but a careful study reveals that God has been very gracious in accepting man’s show of affection; but still wants to raise us to new spiritual heights. New Covenant worship is uniquely “spiritual”, rather than“ceremonial” or “carnal”. We don’t really know how the Jews played their instruments, what the tune or beat was, etc. It seems the spiritual climate where God chose to establish the church was one that did not employ the ancient instrumental worship of the Jews; but we are told that the synagogues just had prayer, reading, and singing or “chanting”. The worship with musical instruments seems to be confined to Temple worship, and was not a part of synagogue worship. The Psalms which recommend this type of worship are speaking of Temple worship.
James 2:2 For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment; {assembly: Gr. synagogue}
Jesus and His apostles set up the church after the pattern of the synagogue and the Temple was destroyed. This seems to indicate that since the Temple is gone, and we are following the pattern of the synagogue, we should continue the church’s worship after the way the apostles started it. Just as all other parts of the Ceremonial Law that required the temple are now done away, so it seems that temple worship with musical instruments was also done away.
Did Jesus imply that worship would change?
John 4:20 Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship.
21 Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father.
22 Ye worship ye know not what: we know what we worship: for salvation is of the Jews.
23 But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.
24 God is a Spirit: and they that worship him must worship him in spirit and in truth.
25 The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things.
26 Jesus saith unto her, I that speak unto thee am he.
The woman of Samaria knew that when the Messiah came, He would explain hard issues and answer hard questions. In the matter of worship He clearly says there is going to be a change from a more ceremonial worship to a more spiritual worship. Jesus and the disciples worshipped by prayer and singing hymns without any trace of musical instruments or dances. Here are the positive commands in the New Covenant:
Heb. 13:15 By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name.
Eph. 5:19 Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;
Col. 3:16 Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singingwith grace in your hearts to the Lord.
James 5:13 Is any among you afflicted? let him pray. Is any merry? let him sing psalms.
I have nothing personal against musical instruments; but believe the church should continue to follow the pattern Jesus set. Children who are taught to play instruments are in great danger of becoming “performers” rather than “worshippers”. They practice and practice for the eyes and ears of men. Most people won’t even bother with the hard work and time involved in learning an instrument if they cannot perform for someone. If I let my little girl labor and toil and learn to play the piano, then every time the grandparents or others visit there will be the temptation to say, “Show them what you’ve learned”. Then the little girl’s labor is rewarded by what? By performing and hearing the “O that is so nice” response of the audience. And how is it that you show your skill on an instrument? By playing slow and reverent? NO, but by playing fast. I’ve seen the fruit of all this first hand, and believe that acapella worship is more pleasing to God; and attended with less danger.
There are two reasons for doing things: To glorify God or to gratify self. This will determine which way you go in life, and whether you are perfecting holiness in the fear of God or doing everything that pleases you. If Christ prefers worship without instruments for His church, then that is what I want in the church and in my personal life. If Christ prefers something for His church, why would I want something different in my home?
The churches were patterned after the synagogues where they had no musical instruments; and the early Christian churches rejected musical instruments in worship. I found an interesting article from Thy Word is Truth website, and felt it was worthy of posting here:
“Acapella means “as in the chapel.” The music of the church was acapella for centuries. The first organ was introduced in worship by Pope Vitalian I some 670 years after Christ. When it threatened the division of the Catholic church it was removed. However some 130 years later it was again introduced, this time successfully though there was still some opposition. The Greek Catholic Church refused it and still refuses it. Martin Luther rejected the organ as an “ensign of Baal.” John Calvin said of the organ in worship (things had not yet reached the orchestra stage), “It is no more suitable than the burning of incense, the lighting of tapers or revival of the other shadows of the law. The Roman Catholics borrowed it from the Jews.” John Wesley, when asked about the use of the organ in worship, brusquely replied, “I have no objection to the organ in our chapels provided it is neither seen nor heard.” Adam Clarke, a great Methodist commentator and a contemporary of John Wesley, said, “I am an old man and an old minister, and I here declare that I have never known instrumental music to be productive of any good in the worship of God, and have reason to believe that it has been productive of much evil. Music, as a science, I esteem and admire, but instruments of music in the house of God I abominate and abhor. This is the abuse of music, and I here register my protest against all such corruptions in the worship of that Infinite Spirit who requires His followers to worship Him in spirit and in truth.” Charles Spurgeon was perhaps the greatest Baptist preacher who ever lived. He preached for twenty years in the Metropolitan Baptist Tabernacle of London, England to 10,000 people every Sunday. The mechanical instrument never entered the tabernacle of Spurgeon. When asked why he did not use the organ in worship, he cited 1 Cor. 14:15: “I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit and I will sing with the understanding also.” He added, “I would as soon pray to God with machinery as to sing to God with machinery.”
Bob Williams in a scholarly article, Origins of Christian Worship, shares the following:
“A significant difference is seen between the dramatic worship exhibited in the temple (both the first and the second) and the restrained and subdued gatherings in the synagogues. While the focus in the temple seemed to be mainly upon exuberant worship and praise through sacrifice and music (both vocal and instrumental), it seems that the main focus in the synagogues was not so much upon public worship, but rather upon instruction in the Law. The worship of the synagogues was apparently limited to recitation of prayer, chanting of the Psalms, and Bible reading and instruction… While it has been suggested by a few that the early Christians may have reintroduced a form of melodious singing similar to that found previously in the temple, the vast majority of scholars state that the music of Christian worship was limited to the same plain chant as had been used in synagogue worship, and that it would be several centuries before the introduction of choral melody and/or four-part harmony (or reintroduction, if indeed temple singing was similar to modern day church singing)…It appears that the manner of worship seen in the early church was originally just a continuation of what the Jews had been doing for the previous 500 years (adding only the agape feast and Lord’s Supper on the first day of the week). This was followed by further gradual changes and variations, but the basic fundamental aspects of historical worship (music, prayer, instruction, Lord’s Supper) remained constant. Perhaps this is close to what Jesus had in mind when He stated that worship would not remain confined to specific places, but should always be done in spirit and in truth (John 4:21-24).”
In Heaven — God’s Temple — we again see musical instruments in group worship being used. This may just be symbolic, as many other things in the book of Revelation are. It is worthy of note that only harps (very mild instruments) are seen in Heaven. Harp music would certainly be more fitting for Heaven than what people usually play on other instruments.
Re 5:8 And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. {odours: or, incense}
Re 14:2 And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps:
Re 15:2 And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God.
Maybe due to abuse, God stopped the instrumental worship providentially, but will allow it again when we are fully sanctified in Heaven. God seems to be displeased with how the Jews later used musical instruments and the tendency to use them for carnal entertainment.
Am 6:3 Ye that put far away the evil day, and cause the seat of violence to come near;
4 That lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall;
5 That chant to the sound of the viol, and invent to themselves instruments of musick, like David;
6 That drink wine in bowls, and anoint themselves with the chief ointments: but they are not grieved for the affliction of Joseph.
7 Therefore now shall they go captive with the first that go captive, and the banquet of them that stretched themselves shall be removed.
8 ¶ The Lord GOD hath sworn by himself, saith the LORD the God of hosts, I abhor the excellency of Jacob, and hate his palaces: therefore will I deliver up the city with all that is therein.
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What about Old Covenant Fancy Dress, Jewelry, and the Pursuit of Riches?
Due to the fact that many see some obvious differences between what is commanded to NT believers and what was tolerated in the OT; it is important to explain why this is so. There is definitely a difference between what God taught or commanded, and what He tolerated or permitted. The greater the light and understanding one has been given, the more God expects of them. When God shines more light, He expects a greater spirituality.
God tolerated carnal practices among the Jews in matters of fancy dress, wearing jewelry, seeking riches, etc.; but these were not His ultimate goals for them. He was dealing with a nation of people who were not all mature and Spirit filled. His promises to them were earthly temporal types of the heavenly spiritual riches and possessions promised to us in the NT. The Israelites were promised earthly inheritance and riches if they obeyed God’s Law. The Spiritual Israelites understood this was only a type of something heavenly in the future. Jesus calls NT saints to forsake the hopes of the earthly kingdom and its riches; and to pursue the heavenly kingdom with its riches.
In the New Covenant, with Spirit filled saints composing the body of Christ/Church, God has commanded a higher spiritual walk that seeks eternal riches, spiritual blessings, humble pursuits, and a counter culture of spirituality and holiness. We have much greater light and understanding, so more spirituality is expected of us. Are we living up to the light we have received, or seeking to live on a lower level?
1 Tim. 2:8 I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.
9 In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array;
The apostles clearly forbid Christians wearing that which exalts and focuses on the temporal, sensual, carnal, and prideful appetites of this world.
1 Peter 3:1 Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives;
2 While they behold your chaste conversation coupled with fear.
3 Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel;
4 But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.
God does not want our “adorning” or “decorating” of ourselves to be with jewels, clothes, ribbons, bows, etc.; but he wants our “adorning” to be spiritual attitudes and actions. This was not made as clear in the OT; but is very clear in the NT. God expects more from those who have the Holy Spirit indwelling them and the example and teachings of Christ, than those who didn’t.
1 Tim. 6:6 But godliness with contentment is great gain.
7 For we brought nothing into this world, and it is certain we can carry nothing out.
8 And having food and raiment let us be therewith content.
9 But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.
10 For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.
11 But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
12 Fight the good fight of faith, lay hold on eternal life,
Jesus taught us to not lay up treasure upon earth, but to lay up treasure in Heaven. He said it was easier for a camel to go through the eye of a needle, than for a rich man to enter heaven. Some spiritual Jews understood this: Read Hebrews 11; and also consider the lives of the prophets like Elisha with his rebuke of Gehazi:
2 Kings 5:26 And he said unto him, Went not mine heart with thee, when the man turned again from his chariot to meet thee? Is it a time to receive money, and to receive garments, and oliveyards, and vineyards, and sheep, and oxen, and menservants, and maidservants?
Spiritual Israelites understood that though God promised prosperity to the nation when they obeyed His laws, the prosperity in itself was dangerous to their spiritual life, and could cause them to trust in their riches rather than God. God still blesses nations and communities with prosperity when they obey His Word; but the emphasis in the NT is on the Spiritual life and inheritance.
When Jacob needed God’s help and wanted his family to get right with God, he commanded them to get rid of their strange gods and they also took off their ear rings and buried them all under a tree.
Gen. 35:1 ¶ And God said unto Jacob, Arise, go up to Bethel, and dwell there: and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother.
2 Then Jacob said unto his household, and to all that were with him, Put away the strange gods that are among you, and be clean, and change your garments:
3 And let us arise, and go up to Bethel; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went.
4 And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears; and Jacob hid them under the oak which was by Shechem.
When God was angry with Israel, He commanded them to put off their Jewelry and humble themselves while He decided what to do with them.
Ex 33:4 And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments.
5 For the LORD had said unto Moses, Say unto the children of Israel, Ye are a stiffnecked people: I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee.
6 And the children of Israel stripped themselves of their ornaments by the mount Horeb.
It is clear from the “whole counsel of God” that He has tolerated many things; but those who love Him and seek to please Him can see that there is another way that He prefers. I want to walk this way.
The New Covenant does not contradict the morality of God’s Law, but clarifies it, shines more light on it, and gives more power to fulfill it. What God desired from man from the beginning should be more and more fulfilled as we grow in grace and walk in the same Spirit that inspired the Scriptures from Genesis to Revelation.
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How is Divorce different from Polygamy, Jewelry, etc.?
Some will think we are not being consistent. They will say that God’s dealing with divorce is the same as God’s dealing with polygamy, jewelry and the other issues we’ve shown are different now from the OT allowances. However there is a big difference. Deut. 24:1-4 was God’s instructions for what to do when immoral conduct violated the marriage covenant. God never gave positive instruction where the solution to the problem was polygamy, wearing jewelry, fancy clothes, and pursuing riches. The only time polygamy was given as a solution was in the levirate marriage which only applied to Israel as a nation until Messiah came. These things were tolerated with restrictions placed on them to keep them from becoming too harmful; but they were never positively commanded as a righteous way to solve a problem like Deut. 24:1-4. We can do without polygamy, jewelry, fancy clothes, etc; but when sin violates the marriage covenant, we still need to know what to do. The judgment of God is still valid, as there have not been any other instructions given that supersede and replace Deut. 24:1-4. The instructions given in the New Testament are consistent with the Law, not contrary to it, because they are based on the Law. Jesus was answering questions about the Law when He gave His instruction. Paul based his instructions on the Law (Romans 7 and I Cor. 7).
Our book, “What The Bible Really Teaches About Divorce And Remarriage” deals more fully with the details. You can order your copy from booksellers online, or contact us.
Whatever issue arises where there seems to be a difference between the New Testament and the Old; we need to keep in mind that God never changes, and Jesus is the “Word” of God from Genesis to Revelation. Jesus inspired the Scriptures from Genesis to Revelation; and He is the same yesterday, today and forever. Erroneous dispensationalism, easy believism, unconditional eternal security (once saved, always saved), and many other heretical teachings, would be cleared up if people could only understand God’s consistent flow of light from Genesis to Revelation. Extreme teachings that pit the New Testament Scriptures against the Old; and pit the teachings of Jesus against Moses’ Law are not only dangerous and sinful, but also misrepresent God’s grace, justice, and wisdom.
2Ti 2:15 Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.
We invite sincere questions and will strive to answer them.
Living Faith Christian Fellowship
27216 Ingel Rd. Brookfield, MO
Pastor Mark Bullen
