On this coming Sabbath, Dave Harris will be giving the main message — “No Lie!”
The services can be heard at www.cognetservices.org at the appropriate time, just click on “Connect to Live Stream.”
On this coming Sabbath, Dave Harris will be giving the main message — “No Lie!”
The services can be heard at www.cognetservices.org at the appropriate time, just click on “Connect to Live Stream.”
The Bible teaches that God creates both good and “evil.” Isaiah 45:7 reads (quoted from the Authorized Version throughout), “I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things.” We are also being told in Jeremiah 6:19, “Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not harkened unto my words, nor to my law, but rejected it.” (The New King James Bible translates the Hebrew word for “evil” with “calamity” in both passages. The Hebrew word (“ra”) is the same, though, as used in Genesis 2 to describe the tree of the knowledge of good and evil.)
Originally, God created Lucifer as a perfect being (Ezekiel 28:15), but he was created with the freedom to choose.This meant that Lucifer, by necessity, could and might turn to evil. God, then, created Lucifer with that potential. In the same way, God created man as a free moral agent. He also created the tree of the knowledge of good and evil, in order to give man the opportunity to choose life and to reject evil and death (compare Deuteronomy 30:19). Later, Jesus Christ, who gave up His divine attributes to become a human being like us (John 1:14; Philippians 2:5-8; Hebrews 2:14-18), had to “know” or to learn how to “refuse the evil” (Isaiah 7:14-16; compare Hebrews 4:15). He never sinned, but He had to struggle against sin, and He “learned obedience [or, how to obey in temptation] by the things which He suffered.” (Hebrews 5:6-8).
God created the tree of the knowledge of good and evil, not in order to tempt man to sin (God does not tempt us to sin, James 1:13), but to test man, whether he would obey God or not. When God tests us, He desires that we don’t sin. His tests are giving us opportunity to choose the good and to resist the evil. We read that God let ancient Israel hunger in the desert, to “humble thee, and to prove [or, test] thee, to know what was in thine heart, whether thou wouldest keep his commandments, or no.” (Deuteronomy 8:2).
God wants to know the same about us today. Are we willing to resist sin and the desire to eat from the tree of the knowledge of good and evil, even in the face of adversity? God wants us to continuously eat instead from the tree of life — to drink in His Holy Spirit, which gives us the power and the strength to resist evil and follow the good. The choice, though, is ours.
The Sermon, “Living Faith”, will be given, this Sabbath, by Edwin Pope.
The services can be heard at www.cognetservices.org at the appropriate time, just click on “Connect to Live Stream.”
These are not the words of a pacifist.” Could you please explain this passage in light of your strong stance against Christian participation in war?
A: Luke 22:35-38 reads in context:
“And He said to them, ‘When I sent you without money bag, knapsack, and sandals, did you lack anything?’ So they said, ‘Nothing.’ [God took care of them.] Then He said to them, ‘But now, he who has a money bag, let him take it, and likewise a knapsack; and he who has no sword, let him sell his garment and buy one. For I say to you that this which is written must still be accomplished in Me: “And He was numbered with the transgressors.” For the things concerning Me have an end.’ So they said: ‘Lord, look, here are two swords.’ And He said to them: ‘It is enough.'”
This passage cannot be used to justify participation of a Christian in war. In fact, the passage teaches the exact opposite. Firstly, “two swords” would be hardly enough to defend themselves against the coming Roman persecution. Secondly, Christ Himself makes clear why they were to buy swords — so that prophecy regarding Him could be fulfilled. What specific prophetic saying had to be fulfilled? “And He was numbered with the transgressors.” What transgression did the disciples — who had swords — become guilty of?
Note, first, that sin is the transgression of the law (1 John 3:4). We read, in Matthew 24:51, that Peter took the sword and struck the servant, in order to “defend” Christ. When he did that, he became guilty of the transgression of the spirit of the sixth commandment (Exodus 20:13; 1 John 3:15; Matthew 5:21-22; Matthew 5:43-48; Luke 6:27-36). Notice Matthew 26:51-52: “And suddenly, one of those who were with Jesus stretched out his hand and drew his sword, struck the servant of the high priest, and cut off his ear. But Jesus said to him, ‘Put your sword in his place, for all who take the sword will perish by the sword.'”
Christ does not advocate that His disciples take up weapons to defend themselves, or others, in war. Note His clear statement, “ALL who take the sword will PERISH by the sword.” When Peter took the sword to harm or kill another human being, he became a transgressor of the law. The other disciples had undoubtedly similar feelings as Peter, supporting his conduct in their minds. They were all with Christ, so Christ was “numbered with the transgressors.”
We must also realize that at that time, neither Peter nor any of Christ’s disciples were converted. Their attitude and conduct changed, however, after their conversion (compare, for example, 1 Peter 2:21-23). We also read in James 4:1-3 that the origin of wars comes from “our desires for pleasure that war” in our members. Verse 4 continues, “Do you not know that friendship with the world is enmity with God?” James tells us here that we become “enemies” of God, if we were friends with and join the war machine of this world.
Returning to Matthew 26, Christ goes on to explain that His protection does not come from men, but from God. Verse 53, “‘Or do you think that I cannot now pray to My Father, and He will provide Me with more than twelve legions of angels?” He continues, however, “‘How then could the Scriptures be fulfilled, that it must happen thus?'” (Verse 54). The point is, God would have protected Him, but it was not God’s time for His intervention. Jesus made a similar comment in John 18:36, “‘My kingdom is not of this world. If My kingdom were of this world, My servants [twelve legions of angels whom the Father would have sent Him for protection] would fight, so that I would not be delivered to the Jews; but now My kingdom is not from here.” Christ was not talking here about His eleven disciples who had two swords — they could have hardly prevented Jesus’ arrest by “a great multitude with swords and clubs.” (Matthew 26:47).
Christ’s disciples are not to participate in war. Our Master tells us, “Put your sword in his place, for all who take the sword will perish by the sword.” We, who believe in Christ and His Word, are not to perish, though, but to have everlasting life (John 3:15).
We read a similar warning and admonition in Revelation 13:10. The context is a coming persecution of the saints by the beast power (Verse 7). Christ introduces His warning in this way, “If anyone has an ear, let him hear.” (Verse 9). Then, He says, “He who leads into captivity [including through the means of war], shall go into captivity; he who kills with the sword must be killed with the sword.” Christ warns HIS END-TIME CHURCH NOT TO PARTICIPATE IN WAR. He continues, “Here is the patience and the faith of the saints.”
Christ’s true disciples will have the patience to endure even war, without resorting to violence and responding in kind. They will have the faith that GOD can and will protect them, even in the face of adversity, and that they must never transgress His law.
Luke 22:36-38 does not teach us that we must arm ourselves to protect ourselves in war. Rather, if we do that, we are “transgressors” in the eyes of God.
Norbert Link intends to begin this Sabbath with a series on the “Books of the Bible.”
The services can be heard at www.cognetservices.org at the appropriate time, just click on “Connect to Live Stream.”
There are different Biblical principles involved. We believe that the following will best express our religious convictions against participating in jury duty:
A true Christian is a stranger, alien and exile (1 Peter 2:11; Hebrews 11:13) while here on earth; an ambassador for Jesus Christ (2 Corinthians 5:20); and a representative of God’s Kingdom. As such, and in being a light to the world by proper conduct (Matthew 5:14-16), a true Christian does not take part in this world’s governmental or political affairs, as presently, it is not God who rules this earth, but Satan the devil (Revelation 2:13; Luke 4:5-6). Christians are challenged to come out of the governmental and political systems of this world. Christ, knowing that God’s Kingdom was not of this world (John 18:36), refused to judge a civil matter when He was asked to do so (Luke 12:14). Paul, likewise, condemned judging those “who are outside” the church (1 Corinthians 5:12).
Further, man’s judgments are concerned with the letter of the law. In contrast, God looks on one’s heart, and is concerned with the spirit and intent of the law. Man’s laws usually do not take into account repentance, forgiveness of sins, and other spiritual factors, as God does (Acts 2:38). Jesus, in looking at the heart of the accused, refused to condemn a woman caught in adultery (John 8:1-11). Jesus taught that true Christians must be willing to forgive others (Matthew 6:14-15).
Another principle against participation in jury duty is, that true Christians are to learn to judge according to the law of God as seasoned by judgment, mercy and faith (Matthew 23:23). They are also to render “righteous” judgment (John 7:24). Selectively presented evidence, where facts may be suppressed for technical, legal reasons as permitted in the courts, may not necessarily lead to Godly justice, mercy and truth, and to the rendering of a righteous judgment.
In following the biblical injunctions, one could not convict a person, in any event, unless the accusation is supported by the testimony of at least two witnesses (John 8:16; Deuteronomy 17:6-7). Since the witnesses would have to “cast the first stones,” circumstantial evidence would not be sufficient, under God’s law, for the requirement of two witnesses.
Since we may be required, as a juror, to apply man’s laws in conflict with the law of God, we could not take the oath as a juror, as we would, in principle, agree to obeying man rather than God (Acts 5:29; Acts 4:19).
Therefore, jury duty will invariably create a conflict of conscience in a Christian between the requirements of God and the requirements of jury service. A Christian who violates his conscience would be guilty of committing sin (Romans 14:23; 1 John 3:4).
Dave Harris will be speaking this Sabbath over the Internet. The title of his sermon is: “Our Approachable Father.”
Our latest member letter, which you can find attached, was dated and sent out, Thursday, October 31, 2002. It discusses the situation in Europe and the currently shattered relationship between Germany and the United States. It also addresses our individual and collective responsibilities in these end times.
We have just received approval from the Post Office and are now able to send out the member letter and our other literature with the reduced mailing rate accorded nonprofit organizations.
There are many passages that convey and support the understanding that oil is used biblically as a symbol for the Holy Spirit.
For instance, we read in Mark 6:13 that Christ had His disciples anoint sick people with oil, and they were healed. We know that Christ healed the sick with the power of the Holy Spirit (Luke 8:43-46 — the Authorized Version has here, “virtue,” but the literal meaning is, “power,” compare New King James Bible. Compare, too, Mark 5:30; Luke 6:19).
Christ gave His disciples the same ability to heal sick people by the power of the Holy Spirit (Mark 16:18), which presence is symbolized by the anointing of the sick person with oil (James 5:14).
Another example for this symbolism is found in the famous parable with the 10 virgins (Matthew 25:3, 4, 8). They all fell asleep, and the oil of the five foolish virgins was going out — that is, they were loosing more and more of the power of the Holy Spirit within them.
1 John 2:27 speaks of our anointing abiding in us. This is a clear reference to the Holy Spirit that had been promised by Jesus Christ (John 14:16; 16:13). In 2 Timothy 1:6, Paul admonishes Timothy to “stir up” — or to “re-kindle” — the gift of God, referring here to the Holy Spirit.
We also read that the Holy Spirit rested upon Christ (Isaiah 11:2). At the same time, we read that the Father anointed Christ with the “oil of gladness, more than” His “companions” (Hebrews 1:9) — as Christ had received the Holy Spirit not by measure (John 3:34, Authorized Version).
In addition, Samuel anointed Saul with oil (1 Samuel 10:1), and Saul received the Holy Spirit (verses 6-9). Later, Samuel anointed David with oil, and at that moment, David received the Holy Spirit (1 Samuel 16:13). In Psalm 89:20, it is emphasized that God had found His servant David, whom He anointed with His holy oil. (Compare also Psalm 23:5). As God’s servant, David would have obeyed God before his anointing to an extent. We are reminded of Acts 5:32, telling us that God gives His Holy Spirit only to those who are already obeying Him to a degree.
God also explains to us in Isaiah 61:3, that those who will be converted in the Millennium and receive the Holy Spirit, will receive “the oil of joy” — since the Holy Spirit is a Spirit of joy (Galatians 5:22; Acts 13:52).
In a more general sense, the Bible uses the word “oil” to symbolize God’s presence (We read in Genesis 28:18-19 that Jacob poured oil on the pillar stone, calling the name of the place “Bethel.” Jacob understood that God was present). “Oil” can also symbolize a consecration, or a special setting apart for a holy purpose. “Oil,” then, can refer to the Holy Spirit abiding in a person, or it can also refer to God’s presence, through His Spirit, to motivate, guide or lead a person, although the Holy Spirit might not reside in the person. When Moses was instructed by God to anoint Aaron and his sons into the office of priest, thereby using the “anointing oil” (Leviticus 8:2, 30; compare regarding the anointing oil, Exodus 30:22-33), they were set apart or consecrated for God’s holy purpose (But not many of Aaron’s descendants did actually have the Holy Spirit within them). In addition, God required the use of oil to symbolize His involvement in the consecration of the leadership of the nations of ancient Israel and Judah (although God’s Holy Spirit would only reside within a very few of the national kings at that time).
Norbert Link will be speaking this Sabbath on the sometimes misunderstood topic of the “restoration of all things.” What does the Bible mean with this phrase and when is the time of its occurrence?
The services can be heard at www.cognetservices.org at the appropriate time, just click on “Connect to Live Stream.”