In the Authorized Version (old King James Bible), John 20:17 is rendered as follows: “Jesus saith unto her [Mary], Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.” Jesus had been resurrected from the dead, and He made these comments to Mary when she met Him after she had discovered that His tomb was empty.

One explanation given in times past was that Christ did not want  Mary to touch Him because He was not yet glorified and had not gone to heaven to be glorified and presented as a weave sheaf offering before God. Although this  explanation may sound feasible at first sight, it doesn’t stand the test of scriptural  application.

We read in 1 Corinthians 15:42-44:

“So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power:  It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.” 

When Christ was resurrected, He was already glorified according to the above Scripture–so another explanation must be put forth.

It is true, of course, that Christ ascended Sunday morning to the Father in heaven to be accepted as the wave sheaf offering—but not for the purpose of being glorified then.

Some have said that John 20:17 teaches that Christ was resurrected Sunday morning, before dark, and did not allow Mary to touch Him, because by that time, He had not ascended to heaven, but that later, on Sunday morning, when it was already light, He allowed the women to touch Him, because He had  gone to and returned from heaven. This conclusion is drawn from a comparison between John 20:17 and Matthew 28:9. However, both conclusions are erroneous, because the Bible does not teach a Sunday morning resurrection; nor, that the women in Matthew 28:9 met Christ Sunday morning. Rather, it teaches that Christ was resurrected on Saturday afternoon, just before sunset, and that the women in Matthew 28 appeared at the grave late Saturday afternoon—not Sunday morning.

Our free booklet, “Jesus Christ, a Great Mystery,” explains these facts in great detail.

“We read in Matthew 28:1–6 (Authorized Version): ‘In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. And behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it… And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified. He is not here: for HE IS RISEN, AS HE SAID.’

“We note from the passage that Christ was already resurrected by the time the women came to the grave. We are told that they appeared ‘in the end of the sabbath, as it began to dawn toward the first day of the week.’ Many commentaries point out that this phrase discusses the END of the SABBATH, that is, Saturday evening or late afternoon, and NOT Sunday morning.

“The Interlinear Literal Translation of the Greek New Testament renders this verse in this way: ‘Now late on Sabbath, as it was getting dusk toward (the) first (day) of (the) week, came Mary the Magdalene…’ A.T. Robertson’s Harmony of the Gospel comments: ‘This phrase once gave much trouble, but the usage of the vernacular Koine Greek amply justifies the translation. The visit of the women to inspect the tomb was thus made before the Sabbath was over (before 6 p.m. on Saturday).’

“Cockrell states: ‘When does the Bible say that Jesus rose from the dead? The two Marys came to the tomb “in the end of the Sabbath” (Matth. 28:1). The Sabbath always ended at sunset: “From even unto even, shall ye celebrate your Sabbath” (Lev. 23:32). Then they went to the tomb before sunset on Saturday. Jesus had risen from the dead before their arrival (Matth. 28:1–8)…’

“The Moffat Bible translates: ‘At the close of the Sabbath, when the first day was dawning…’… The Elberfelder Bibel reads: ‘But late at the Sabbath, in the dawn of the first day.’ It comments: ‘Days started at sunset.’

“This fact is also established, when considering the meaning of the Greek word, translated in Matthew 28:1, as ‘in the end of the Sabbath’. The Greek for ‘in the end of ‘ is ‘opse.’ It is defined as ‘late in the evening.’ It is not a reference to ‘early in the morning.’ Compare Mark 13:35 and Mark 11:19, where the word ‘opse’ is correctly rendered as ‘even’ or ‘evening.’”

More evidence is given in our booklet for the fact that Jesus was not resurrected on Sunday morning, but on Saturday, just before sunset.

But, what is meant, exactly, in John 20:17?

The original Greek words, more properly rendered, mean, “attach oneself to,” and this is how they are rendered in other versions of the Bible.

For instance, the New King James Bible states as follows: “Jesus said to her, ‘Do not cling to Me, for I have not yet ascended to My Father; but go to My brethren and say to them, “I am ascending to My Father and your Father, and to My God and your God.”’”

This rendition gives the more accurate meaning of the original Greek. This is what some of the commentaries say about this verse:

Clarke’s Commentary says: “‘Cling not to me’. [The Greek] has this sense in Job 31:7, where the Septuagint use it for the Hebrew… dabak, which signifies to cleave, cling, stick, or be glued to… our Lord seems to have spoken to her to this effect: ‘Spend no longer time with me now… but go and tell my disciples, that I am… to ascend to my Father and God, who is your Father and God also. Therefore, let them take courage.’”

The Treasury of Scriptural Knowledge agrees, saying this: “Touch: Or rather, ‘embrace me not,’ or, ‘cling not to me,’…  ‘Spend no more time with me now in joyful gratulations…’”

Westley states: “Touch me not – Or rather, Do not cling to me (for she held him by the feet)… Detain me not now. You will have other opportunities of conversing with me. For I am not ascended to my Father…”

In our free booklet, “Jesus Christ, a Great Mystery,” we state the following about John 20:17:

“Christ was resurrected long before Sunday morning. We read that Mary Magdalene came to the tomb on the first day of the week, when it was still dark, and Jesus was already resurrected by that time (John 20:1). This means, Christ was not resurrected on Sunday morning, at sunrise, but He had already been resurrected, ‘while it was still dark.’ In addition, John 20:1 might not even be talking about events that occurred Sunday morning, ‘while it was still dark,’ but it might be talking about events on Saturday evening, when it was getting darker. In the Greek, the word translated as ‘still’ [or ‘yet’ in other translations] is ‘eti.’ It can also be translated as ‘more,’ ‘yet more,’ or, ‘still more,’ as was done in Revelation 9:12 (‘Behold, still two more woes are coming after these things.’ Compare New International Version: ‘two other woes are yet to come’; and New Jerusalem Bible: ‘there are still two more to come’). In addition, Hebrews 11:32 states: “‘What more shall I say?’” This could mean that John’s account is telling us that the women came to the grave when it was getting ‘even more’ dark—or ‘darker,’ after they had begun their walk to the grave when it was getting dark, at sunset. This would then also refer to events on Saturday night, not on Sunday morning…

“Some… point out an apparent discrepancy between Matthew 28:9 and John 20:17. While Christ does not allow Mary to touch Him in the book of John, as He had not yet ascended to heaven, He is touched by certain women in Matthew’s account. The rationale given is that in the meantime, He had ascended to heaven and returned to earth, and could now be touched. Therefore, so the argument goes, the account in Matthew must follow the account in John.

“But as we saw, John’s account may not be talking about events that occurred on Sunday morning, but on Saturday evening, when it was getting darker. In this case, there would be no contradiction between the two accounts. In addition, we might want to note that Matthew and John are using different words in referring to ‘touching’ Christ. In Matthew 28:9, we are told that they held Him by the feet and worshipped Him. In John’s account, the concept is conveyed that the women, in their joy, were trying to seize Him. The Ryrie Study Bible comments: ‘Touch Me not—More accurately the command was, “Do not continue holding or clinging to Me” (in order to restrain Him).’ The NIV translates: ‘Do not hold on to me.’ The New King James Bible says: ‘Do not cling to Me.’ The RSV says: ‘Do not hold me.’

“The difference in Christ’s reaction toward certain ones of the women was this: Mary Magdalene wanted to cling on to Him, refusing to let Him go (John 20:17). The women in Matthew’s account were afraid (Matthew 28:8, 10). They needed to touch Him to be given comfort and reassurance that it was He (compare Luke 24:36–39; John 20:25). In any event, John’s account cannot be used to support a Sunday morning resurrection!”

So we can conclude that the verse in John 20:17 is more properly rendered as, “Don’t cling to me,” in the sense that “you don’t have to hold on to me as if I am going to be gone forever, but rather don’t cling to me because I have to go to My Father and I will be back.  I will only be gone for a short while so you don’t have to cling to me as if to prevent me from going to My Father.”

Lead Writers: Rene Messier (Canada) and Norbert Link

In casually reading passages dealing with the staff of Moses and the staff of Aaron, we might perhaps not think that any important significance should be attached to them. However, upon careful scrutiny, some amazing revelations may come to light.

The Hebrew word for the staffs of Moses and Aaron, is “mattheh.” It can mean staff or rod, and it can also mean “tribe,” showing the connection between the staff and the person and even the tribe which is represented by the person. Of course, both Aaron and Moses were of the tribe of Levi.

We are introduced to Moses’ staff in the early chapters of the book of Exodus. We read in the episode with the burning bush, that Moses kept the flock of Jethro his father-in-law, the priest of Midian (Exodus 3:1). (The Midianites were descendants of Abraham and his second wife, Keturah (Genesis 25:2).) Moses had a staff or a rod in his hand (Exodus 4:2), and God told Moses to throw it to the ground, and it became a serpent. When taking it by the tail, it became a rod in his hand (verses 3-4).  This was one of the signs which Moses was to perform in front of his people in Egypt, so that they would believe that God had sent him.

Commentaries are divided as to the exact nature of the staff. Some say that it was the baton or long stick commonly carried by Egyptians of good position and especially by persons in authority. But it is correctly pointed out that Moses had been in Midian for forty years, and it is therefore not likely that he possessed such an article; nor, if he had possessed it, that he would have taken it with him when shepherding. It is therefore to be concluded that it was a shepherd’s crook (compare Leviticus 27:32)—perhaps a long staff, with a curved head, varying from three to six feet in length.

We later read that his staff is called “the rod of God” (Exodus 4:20), and that he used it to perform the miracle in Egypt in front of the Israelites (verses 17, 30-31).

However, if we do not read the story carefully, we may conclude that Moses used his staff to perform all the miracles in front of Pharaoh and the Egyptians, but this is not true. Moses was accompanied by Aaron, his elder brother, who would become Moses’ spokesman, while Moses would be to him “as God” (Exodus 4:15-16). Aaron had his own staff. And it was Aaron’s staff which became a “serpent” before Pharaoh and which swallowed up the “serpents” of the magicians (Exodus 7:9-12). We should note that the “serpent” in the episode with the burning bush is NOT the same kind of creature as the “serpent” in the episode with Aaron and Pharaoh.

As Friedman, Commentary on the Torah points out on page 11, the word used in the latter episode is “tannin” and describes “some giant serpentlike creatures that were formed at (re-)creation… Later, Aaron’s staff (and the Egyptian magicians’ staffs) turns into such a creature (not merely a snake!) at the Egyptian court.”

In fact, the meaning of the word “tannin” is “dragon.”  Friedman adds on page 192 that Aaron’s staff turned into a serpent. “Not a snake. This is different from the snake (Hebrew nahas or nachash) that Moses’ staff  became in Exodus 4:3. Moses performed the miracle for the Israelite elders (4:30). Now, in front of Pharaoh, Aaron’s staff becomes a ‘tannin.’ This is the term that is used for the big sea serpents that God makes on the fifth day of [re-]creation (Gen. 1:21). They are not merely snakes, as people have often pictured them. They are extraordinary creatures…”

As the story in Egypt unfolds, we see that sometimes Moses uses his staff (which had turned into a snake) in connection with the performance of a miracle (Exodus 7:15; note that here the word “nahas” is used, which should be translated as “snake”—not the word “tannin”, which describes a “serpent” or a “dragon”; compare also Exodus 9:23; 10:13). In addition, Aaron’s staff is also being used in the context of the performance of miracles in Egypt (Exodus 7:19; compare also Exodus 8:5-6, 16-17).

Subsequently, Moses is told to lift up HIS staff and divide the Red Sea (Exodus 14:16). It was indeed the Red Sea and not a “Sea of Reeds,” which the Israelites crossed. Friedman explains on page 214 that “there is no such body of water,” called the Sea of Reeds. He continues that the Tanak refers to the eastern arm of the sea—the body of water [in Hebrew “yam sup”] known as the Gulf of Eilat or the Gulf of Aqaba. He states on page 498, in discussing Numbers 21:4, which again refers to “yam sup” or the “Red Sea”: “… the reference to yam sup here, when the Israelites are no longer anywhere near Egypt, must refer to the eastern arm of the Red Sea, which is the only body of water that extends both up into Egypt and to a location far away in the Sinai.”

We also read that Moses was to strike the rock with his staff, with which he struck the river (Nile), and when he did, water came out from the rock in the desert (Exodus 17:5-6), Further, Moses stood on the top of the hill with the “rod of God” in his hand, while the Israelites fought against the Amalekites (Exodus 17:8-16; in regard to Amalek, a descendant of Esau, see Genesis 36:9-12).

However, Aaron’s rod would also continue to play a significant role as well. We read about Korah’s, Dathan’s and Abiram’s rebellion against Moses and Aaron in Numbers 16. While Korah, a descendant of Levi, wanted to receive the priesthood from Aaron (verses 8-11), Dathan and Abiram, descendants of Reuben, were after Moses’ function as Israel’s leader (compare Friedman, pages 481-482). But God intervened, and fire devoured those 250 men from Korah’s company who offered incense (a task strictly reserved for Aaron and his descendant (verses 35, 40)), and the earth “opened its mouth and swallowed” up those who participated in the rebellion, including Korah, Dathan, Abiram and their followers.

On the next day, the entire congregation of Israel murmured against Moses and Aaron, accusing them of having killed “the people of the LORD” (Exodus 16:41). God commanded that the leaders of each tribe should provide a rod, and each name was to be written on his rod. Exodus 17:3-10 states that God said: “‘And you shall write Aaron’s name on the rod of Levi… And it shall be that the rod of the man whom I choose will blossom’… [E]ach of the leaders gave (Moses) a rod apiece, for each leader according to their fathers’ houses, twelve rods; and the rod of Aaron was among their rods… [O]n the next day… Moses went into the tabernacle of witness, and behold, the rod of Aaron, of the house of Levi, had sprouted and put forth buds, had produced blossoms and yielded ripe almonds… And the LORD spoke to Moses, ‘Bring Aaron’s rod back before the Testimony, to be kept as a sign  against the rebels, that you may put their murmurings away from Me, lest they die.’”

In Hebrews 9:2-5, we find a reference to Aaron’s rod that budded which was later “in” or “near” the tabernacle. (See Q&A in Update #574, dated 25/01/13, on Hebrews 9:4 and 1 Kings 8:9.)  As the story continues, the Israelites complained again when there was no water at Kadesh, where Miriam died. They gathered against Moses and Aaron, who went to the door of the tabernacle of meeting, and God told Moses: “‘Take the rod… Speak to the rod before their eyes, and it will yield its water; thus you shall bring water for them out of the rock.’ So Moses took the rod from before the LORD…” (Exodus 20:8-9).

Which rod is God addressing? It appears that it is AARON’S ROD which had blossomed, which was “before” or “in front of” the Testimony (Numbers 17:10). It was placed there “as a sign against the rebels.” Moses took it “from before the LORD”—that is, from before the Tabernacle. God told Moses and Aaron to take the rod and SPEAK to the rod in front of the people (Exodus 20:8)—the word “speak” is in the plural, addressing both Moses and Aaron. But Moses struck the rock twice—apparently with Aaron’s consent. In doing so, they “rebelled” against God (Exodus 20:24) and did not hallow Him (verse 12). The staff of Aaron, which should have been a sign against the rebellious people, was misused by Moses and Aaron and became a sign of rebellion against them.

Friedman has these pointed comments:

“God tells them that they themselves did exactly what they were supposed to stop the people from doing. It is especially painful for Moses, who said, ‘Listen, rebels,’ to hear his God apply that word now to him. Leaders of a congregation cannot violate the very instruction that they uphold and teach to others.”

And so, neither Aaron nor Moses were allowed to enter the Promised Land, but because they repented, they will be in the Kingdom of God. At the same time, all the rebellious people of Israel were likewise prohibited from entering the Promised Land—only their children would be allowed to do so.

From a physical standpoint, Moses’ and Aaron’s staffs (in Hebrew mattheh) signified power (Psalm 110:2, same word)—but they also included a warning against pride (Ezekiel 7:10, same word). And we need to realize that a staff or rod can always be broken (Jeremiah 48:17, same word).

Lead Writer: Norbert Link

It is true to say that the Church of God has never been part of mainstream Christianity, and it would be equally true to say that for the last 2,000 years, the doctrines of the Church have been taken purely from the Bible. 

Syncretism has become commonplace in mainstream Christianity and is defined by Webster’s as “the combination of different forms of belief or practice.”   This word syncretism does not appear in the Scriptures, but the subject is certainly addressed and condemned.  We have to see the faulty trap of syncretism (combining right aspects of godly worship with wrong practices).

Since syncretism has been a part of “Christianity” for nearly 2,000 years, the Nineteenth-century Danish philosopher Søren Kierkegaard wrote that “millions of people through the centuries have little by little cheated God out of Christianity.” 

Syncretism is manifested in Sunday worship where pagan traditions have influenced “Christian” thinking and practice.  December 25 is supposedly Jesus’ birthday but was an adaptation of the birthday of the pagan’s sun god.   Easter eggs and bunnies are derived from ancient Egypt and Persia where “friends exchanged decorated eggs at the spring equinox.”   St Valentine’s day is connected to “a pagan Roman festival, Lupercalia.”   Wikipedia states that “Halloween was originally influenced by western European harvest festivals and festivals of the dead with possible pagan roots, particularly the Celtic Samhain.” These, and many more, are festivals that many churches adopt and celebrate but which are directly opposed to true Christianity.   

Deuteronomy 12:30-32  gives this warning: “… take heed to yourself that you are not ensnared to follow them, after they are destroyed from before you, and that you do not inquire after their gods, saying, ‘How did these nations serve their gods? I also will do likewise.’ You shall not worship the Lord your God in that way; for every abomination to the Lord which He hates they have done to their gods; for they burn even their sons and daughters in the fire to their gods. Whatever I command you, be careful to observe it; you shall not add to it nor take away from it.”  

That was God’s instruction then, and it is today as God does not change (Malachi 3:6).

In our booklet “The Authority of the Bible, ” the following comments are made on pages 9 and 10:

“However, there are those who set themselves apart FROM the Truth and this kind of approach was prophesied to become prevalent just before the return of Jesus Christ to the earth: ‘Now the Spirit expressly says that in LATTER TIMES some will depart from the faith, giving heed to deceiving spirits and doctrines of demons, speaking lies in hypocrisy, having their own conscience seared with a hot iron’ (1 Timothy 4:1–2).

“Note this further warning from Paul to Timothy: ‘Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching. For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; and they will turn their ears away from the truth, and be turned aside to fables’ (2 Timothy 4:2–4).

“Only the truth is contained in God’s Word, because God cannot lie (compare Titus 1:2). He even truthfully exposes the lies of Satan, demons, and certain people, but He makes it clear, of course, that we are not to follow those lies and fall prey to deception. The truth we are to embrace can be proven from the Bible! Nonetheless, God has clearly revealed that liars would arise and claim that what they teach is true. That has happened and it continues to happen, but we must use God’s Word as the only measure for the truth.

“Here is a vital key for each of us to use to prove what is true in the Bible: ‘Be diligent to present yourself approved to God, a worker who does not need to be ashamed, RIGHTLY DIVIDING [or handling, compare the Revised Standard Version] THE WORD OF TRUTH’  (2 Timothy 2:15).”

Our Biblical doctrinal understanding is contained in our Statement of Beliefs which can be found on our websites.   There are a number of truths that are embraced by other organisations but, unfortunately, they also embrace wrong practices.

For example, there are a number of churches that keep the 7th Day Sabbath as we do—but then stray into error on other key doctrinal areas.

There are those who understand the Bible’s teaching about clean and unclean foods—but then they stray into error on other key doctrinal areas.

There are those who believe that the trinity (One God or Person in three Gods or Persons) is a false doctrine—but again they  hen stray into error on other key doctrinal areas.

The same could be said about the correct understanding about tithing, baptism by immersion, keeping the Passover annually—but again organisations that embrace such truths are then wayward in their other doctrinal understanding.

It is not that easy to find some doctrine and belief that is unique to the Church of God.   There are bits of truth here and there in other groups, mainly combined with a lot of error and misunderstanding.

But among others, one BIG difference, which appears to be unique to the true Church of God, is the meaning of the Last Great Day which follows the 7 days of the Feast of Tabernacles!

There are those who believe that “the person who physically dies in his sins without Christ is hopelessly and eternally lost in the lake of fire.   Therefore, he has no further opportunity of hearing the Gospel or for repentance.” (This quote is taken from one representative website).    This would mean that God is not fair, and that is certainly not true.

This is quite a dilemma for mainstream Christianity.   They just cannot explain this at all.   If a minister were to answer that a child is condemned for eternity because it never accepted Christ, it begs the question:  How can God be fair when someone who has never had a chance is condemned for ever?   The truth is that God wants to save all those who have ever lived.  

As God is fair, He will not condemn anyone to the lake of fire who has not had the chance for salvation and as “there is no other name under heaven given among men by which we must be saved” (Acts 4:12).   He must allow everyone a chance for eternal life, which must include all those born before Christ and all those in many parts of the world in the last 2,000 years who have never heard the Saviour’s Name.  This is something that affects billions of people, both living and dead.

The mind of a fair and loving God is written as follows;  “For this is good and acceptable in the sight of God our Savior, who desires all men to be saved and to come to the knowledge of the truth” (1 Timothy 2:3-4).   This clearly shows what God wants to happen.   One of the greatest errors in the mainstream Christian religion is that they believe that this is the only day of salvation and that there is a battle going on between the forces of good and the forces of evil.   If that were true, Satan would be winning hands down, but that belief is in error.

In our Statement of Beliefs, this unique piece of understanding is quoted as follows:

“The Last Great Day which immediately follows the Feast of Tabernacles, once a year.   This day symbolizes a 100-year period called the ‘Great White Throne Judgment,’ during which all persons who have ever lived and who were never called by God for salvation during this life, will have their first opportunity to accept Christ as their Saviour (Leviticus 23:36; John 7:37; Revelation 20:11-12).  At the end of that period, there will be a judgment during which all people who have ever lived and who have refused to accept Christ as their Saviour, will be finally condemned to eternal death and destroyed in Gehenna fire (Revelation 20:13-15).”

The reason why this Last Great Day understanding is so important is because it single-handedly destroys all of the false concepts that exist about the fate of those who have never been given the opportunity for salvation down through the ages.    The Last Great Day has meaning that is incomprehensible to the world.   They don’t keep the annual Feast days, and so they simply cannot understand. 

In the Good News magazine in September 1982, this comment was made: “This last of God’s annual Holy Days pictures one of the most wonderful and least understood doctrines of the Bible – the time of God’s final judgment.   It answers the question: What is the fate of the billions who… have never understood the truth about God’s plan?”

But what understanding we have! Because we keep this day we understand that those who have died without being called in this life and who have never heard the name of Jesus Christ or the message He brought, WILL, after the millennial rule of Jesus Christ, have their opportunity for salvation.  

Lead Writer: Brian Gale (United Kingdom)