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MARRIAGE IS A SACRED INSTITUTION originated by God. According to Scripture, it is a covenant relationship which establishes a bond between a man and a woman that is dissolved only when death causes the inevitable separation.1
God’s design for marriage goes back to man’s beginning. The first chapters of Genesis relate how God spoke the firmament into existence, and created water, dry land, vegetation, and every living creature. Then He created man. Although God deemed everything that He had made “very good,” He proceeded to identify something that was not good: “And the LORD God said, It is not good that the man should be alone” (Genesis 2:18). To address man’s need for a suitable companion, God caused a deep sleep to fall upon Adam. Then He took one of Adam’s ribs, and from it “made he a woman, and brought her unto the man” (Genesis 2:22).
It is significant that in Genesis 2:23, the woman made from Adam’s rib was referred to as “woman.” In verse 25, she is referred to as Adam’s “wife.” Something had happened—God had instituted marriage! God had made the two as one. And immediately He gave the first Scriptural directive regarding this union: “Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh” (Genesis 2:24). Thus, according to God’s decree, the marriage union transcends even the bond between parent and child.
Scripture gives several guidelines regarding who a person should marry. First, marriage is to be between a man and a woman. Woman was specifically created by God to be a “help meet for him [man]” (Genesis 2:18, 20). The literal meaning of this phrase is “a helper corresponding to man”—one who was equal and adequate for him. She was perfectly and uniquely formed to complement man physically, mentally, and spiritually.
Despite society’s efforts to redefine marriage as the legal union of two individuals, irrespective of gender, the Biblical definition still stands. The Bible states that a physical relationship between two men or two women is an abomination. Leviticus 18:22 says, “Thou shalt not lie with mankind, as with womankind: it is abomination.” Society may look at such a relationship as an “alternative lifestyle” or simply a matter of choice, but same-sex relationships are clearly condemned by God.2
Another guideline regarding the choice of a marriage companion is found in 2 Corinthians 6:14, which reads, “Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?” Those who are saved need to seek another believer as a marriage companion. That person needs to be more than just religious; the two need to be one in faith and doctrine.
Utmost care must be taken in considering a marriage companion, for God’s Word teaches that marriage is to be an exclusive relationship—a lifelong, faithful union with one’s spouse. Mark 10:9 reads, “What therefore God hath joined together, let not man put asunder.” While the law of the land may allow for the dissolution of a marriage, in God’s eyes that covenant relationship exists until the husband or wife dies.
Divorce was never part of God’s plan. The Prophet Malachi rebuked Jewish men for divorcing their wives, warning them “let none deal treacherously against the wife of his youth,” and then continuing, “For the Lord, the God of Israel, saith that he hateth putting away [divorce]” (Malachi 2:15-16).
Under the Law of Moses, divorce was tolerated under certain conditions because of the hardness of the hearts of the people. When the Pharisees of Jesus’ day questioned Him about this, He responded, “Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so” (Matthew 19:8). Jesus was restating that the divine intention for the holy covenant of marriage did not include divorce.
Jesus did allow “putting away” for one cause. Matthew 19:9 relates, “And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.” To properly apply this passage, it is necessary to examine the context and the meaning of the word fornication.3 Fornication is committed by an unmarried person. If a married individual has a sexual relationship with a person other than his or her spouse, that individual is guilty of adultery, not fornication.
Matthew 19:9 refers to the vow of espousal, which was a legal covenant and binding under Jewish law. After the espousal agreement was made, the two individuals did not come together for about a year, allowing them an interval to prepare for the marriage. At the end of this espousal period, the two joined for the marriage celebration and physical consummation of their union. During that espousal period, if one of the individuals broke the agreement by having a sexual union with another person, the act was fornication. Under Jewish law, this was grounds for the guilty individual to be “put away.”
Joseph is an example of this. In Matthew 1:18-19, we read, “Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily.” Joseph knew he had not had physical relations with Mary, yet she was found to be with child. He could have obtained a bill of divorcement and put her away because her condition would have been considered evidence of an act of fornication. However, the angel of the Lord came and reassured him that Mary was not guilty of fornication; the child conceived in her was of the Holy Ghost.
There may be times, even in a marriage between believers, when one of the individuals backslides. That alone is not grounds for the saved individual to separate from the spouse who is not saved. Rather, the Bible says, “If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away. And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him” (1 Corinthians 7:12-13).
Paul goes on to say, “If the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace. For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife?” (1 Corinthians 7:15-16).4 The faithfulness of a Christian spouse could cause the one who departed to turn back to God.
At times, a Christian’s marriage may end in divorce, in spite of his or her attempts to avoid that outcome. However, even when a believer has been abandoned and divorced by an unfaithful spouse, Scripture makes no allowance for remarriage while the first companion lives. There is still potential for the departed spouse to repent and desire to return to the marriage. God blesses and strengthens one who purposes to live according to His instructions, and helps him or her to continue to live a victorious life in spite of the collapse of the marriage.
God’s Word makes it plain: divorce and remarriage constitutes adultery. Paul the Apostle wrote in 1 Corinthians 7:10-11, “And unto the married I command, yet not I, but the Lord. Let not the wife depart from her husband: But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.”
Romans 7:2-3 reinforces the prohibition against remarriage while the companion lives: “For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband. So then if, while her husband liveth, she be married to another man, she shall be called an adulteress.” In Luke 16:18, we find the same instruction given concerning the man. “Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery.” Both the man who separated from his wife and married someone else, and the man who married the wife of another man are guilty of adultery.
It is important to understand that the instruction regarding the lifetime nature of the covenant of marriage relates only to marriages that are right in the sight of God—one where neither the man nor the woman has a living companion from a prior marriage that was right in the sight of God. Those in a union that is not right when measured by Scripture (even though legal according to the laws of land), are living in a state of adultery.
In the time of Ezra, God commanded the Children of Israel to rectify their wrongful marriages, instructing them, “Ye have transgressed, and have taken strange wives, to increase the trespass of Israel. Now therefore make confession unto the Lord God of your fathers, and do his pleasure: and separate yourselves from the people of the land, and from the strange wives” (Ezra 10:10-11). They were expected to separate despite the fact that they had children (Ezra 10:44).
PERHAPS ONE OF THE MOST DIFFICULT situations we face as ministers is counseling with a couple who are married in violation of the laws of God. We will need much God-given wisdom in such cases. The goal will be to make clear the instruction of Scripture in a manner that will not drive the couple away from God. New pastors may wish to consult with a senior pastor or district superintendent regarding how best to handle situations of this nature.
A MINISTER should be cautious about dictating what any individual or couple must do, whether they are planning marriage, experiencing some type of conflict within their marriage, or contemplating marital separation. The best course of action is merely to show those involved what the Word of God commands, and then counsel them to go to God in prayer for His direction. That guards against the possibility of blame being placed on the minister, while allowing him to discharge his responsibility before God in the matter. It is not the minister’s duty to force people to do the right thing; he must simply show them the right way and encourage them to follow God’s Word.
WE MAY BE ASKED if a Christian should ever initiate divorce proceedings. In Matthew 5:32, Jesus said that one who put away his wife “causeth her to commit adultery.” If physical or financial protection is needed, we would recommend a legal separation instead. That does not break the marriage vow which was taken before God, but would provide the necessary protection.
WE DO NOT SHARE THE VIEW of those who argue that their adulterous marriage is justified, or that they have a right to remarry because they married before they became Christians, or divorced before they became Christians. God’s commands are for all people whether saved or unsaved. John the Baptist lost his head because he condemned Herod’s marriage to his brother’s wife. Though the king was not a Jew or a Christian, he was still held accountable to God’s laws.
1 See Matthew 19:4-6 and Mark 10:5-9.
2 See Genesis 19:1-13; Leviticus 20:13; Romans 1:26-27; 1 Corinthians 6:9.
3 Some point to the phrase, “except it be for fornication,” and claim the “innocent party” is allowed to divorce and remarry, since that individual’s spouse was unfaithful.
4 Some teach that the phrase “not in bondage” means the individual is free to marry again. However, the Greek word douloo, translated bondage in this verse, is not the same word used in verse 39 where Paul says “The wife is bound [deo] by the law as long as her husband liveth.” Paul was simply stating that if the unbelieving spouse insisted on departing, the believing spouse would not come under condemnation because unbelieving spouse had abandoned the marriage.
HUMAN LIFE is sacred. According to God’s Word, every human life, from conception through death, is to be valued, respected, nurtured, and protected.
God created life; the first man was created “in His own image, in the image of God created he him” (Genesis 1:27).1 As beautiful, colorful, and full of variety as the plant and animal kingdoms are, mankind alone bears the image of God. Not only Adam and Eve, but every person born into this world since then has been personally created by God himself.2
God protects human life,3 and values it.4 The writer of Psalm 8 asked, “What is man, that thou art mindful of him? And the son of man, that thou visitest him?” (Psalm 8:3-5). By comparison with the grandeur of the heavens, the Psalmist felt that man was wholly unworthy of God’s attention. Yet God made man “a little lower than the angels,” the crown of His creation! In God’s estimation, the life of man is so precious and so unique that He commands that it must be preserved and protected. He decrees that it is not to be treated violently by other human beings, and ordains eternal punishment for those who do so.5 God has sovereign power over life. As both the Creator and Sustainer of Life, He alone has the power and the authority to determine its beginning and ending.6
The source of disregard for the sanctity of life is Satan himself. His goal is to steal, kill, and destroy those made in the image of God (see John 10:10). Since respect for human life is based upon acknowledging God as the imparter of life, any nation or individual who rejects God will also dismiss the innate value of each human being created in His image.
Scripture warns that in the last days “perilous times shall come. For men shall be lovers of their own selves, . . . without natural affection, . . . fierce” (2 Timothy 3:1-3). In the original Greek, the word translated perilous also could be rendered “painful, tragic, or grievous.” The escalating number of abortions performed annually, the widespread promotion of embryonic stem cell research, the determination to legalize and legitimatize euthanasia, and the increasing acceptance of assisted suicides are clear evidence that we live in perilous times. While God’s Word does not specifically address these practices, numerous principles taught in Scripture make God’s view abundantly clear.
Abortion: The practice of abortion has claimed the lives of millions of innocent babies. Scripture teaches that life begins at conception and continues to develop in the womb, where God himself superintends the development and maturation of the embryo. In Psalm 139:13-16, David speaks of God’s active role in the creation and formation of a child in the womb, relating that “thou hast covered me in my mother’s womb.”7 The patriarch Job acknowledged his Creator when he stated, “Thine hands have made me and fashioned me together round about” (Job 10:8). God himself declared to the prophet Isaiah, “Thus saith the LORD that made thee, and formed thee from the womb . . .” (Isaiah 44:2). Clearly, God is the Originator and Protector of the unborn.
God has a definite plan and purpose for each individual. Jeremiah 1:5 records that God knew the prophet and had a plan for him even before He formed him in the womb.8 Both Jesus and John the Baptist were recognized as male children well before their respective births, and not merely an appendage to their mothers’ bodies.
In Exodus 21:22, God ordained that one who caused the death of a baby in the womb would be subject to death, the same as a person who committed murder. This clearly indicates that God considers a baby in the womb to be as human as a full-grown adult. While the argument is often made that women should have the “right to choose” an abortion, Scripture makes clear that pregnant women have no right to take the life of an unborn child.
Embryonic Stem Cell Research: Embryonic stem cells are taken from human embryos, and in order to harvest them, the embryo is destroyed.9 Embryologists agree that from the moment of conception, all forty-six chromosomes and a fully functioning, unique genetic code are present. Size and location do not determine humanity. Because research on embryonic stem cells requires the destruction of a living human being, no benefit to society or medical research can justify it.
Euthanasia and Suicide: Physical death is inevitable; the Psalmist acknowledged that life is brief, and asked, “What man is he that liveth, and shall not see death? Shall he deliver his soul from the hand of the grave?” (Psalm 89:48; see also Hebrews 9:28). However, the sovereign God and Creator alone has the authority to decide when and how a person’s death will occur. Job recognized that fact, stating in Job 30:23, “I know that thou wilt bring me to death, and to the house appointed for all living.” King Solomon declared, “There is no man that hath power over the spirit to retain the spirit; neither hath he power in the day of death” (Ecclesiastes 8:8). God is to have the final say over death, so euthanasia and suicide are man’s way of trying to usurp that authority from God.10
Sometimes God allows a person to suffer for a period of time before death occurs. No one enjoys suffering, but that does not make it right to determine that a person should die. Often God’s purposes are made known through a person’s suffering. Romans 5:3 teaches that tribulations bring about perseverance. God has a purpose for life clear to the end. Only God knows what is best, and His timing, even in the matter of one’s death, is perfect.
SOME WOMEN who have undergone an abortion may have done so with little understanding of the impact on their spiritual, emotional, and mental health. They may even have been unaware that it was a sin against God, and now feel their offense is unforgiveable. As ministers, we must compassionately deal with those who suffer guilt for having had an abortion, reminding them of God’s grace and forgiveness.
IF A TERMINALLY ILL or seriously injured person is being kept alive only by machines, we do not condemn family members who allow the life-sustaining equipment to be turned off. There is not always a moral obligation to use every possible means of medicine and technology to prolong a life that is naturally nearing its end, although making a decision like this requires much wisdom and prayer on the part of the family who bears the responsibility. Biblical principles should be carefully and prayerfully weighed and applied in each individual situation.
It may be a comfort to the family to be reminded that withdrawing medical equipment does not insure death, it simply gives the situation over to God. It may be a decision of faith and trust in God is more appropriate than an unceasing use of extraordinary means to hold on to physical life. Should God desire to keep a person alive, He is perfectly capable of doing so without the help of feeding tubes, respirators, and/or other life-sustaining machines.
1 See also Colossians 1:16.
2 See Malachi 2:10.
3 Exodus 20:13; Job 10:12; Psalm 91:11
4 Isaiah 49:16, Jeremiah 31:3; Matthew 10:29-31
5 See Exodus 21:20-22; Galatians 5:21; Revelation 21:8. Note that God’s Word does give precedents for death sentences for capital crimes, and allows for the exercise of self-defense and warfare (see Genesis 9:6; Exodus 22:2; Numbers 35:12; Romans 13:4-5).
6 Job 10:12; 1 Samuel 2:6; Acts 17:25
7 The word translated covered has the sense of something that is interwoven or knit together. The implication is that God had put the parts of the body together as one who weaves cloth.
8 The word knew signifies more than acquaintance; it indicates approval and even selection.
9 In contrast, research on adult stem cells does not require taking a life.
10 See also 1 Corinthians 15:26, 54-56; Hebrews 2:9, 14-15; Revelation 21:4.
GOD'S PLAN for human sexuality is chastity for those outside a monogamous, heterosexual marriage, with faithfulness maintained by those who are in such a union. The Bible makes it very clear that homosexuality, as well as non-Biblical heterosexual activity, is sinful and will reap the judgment of God.
In spite of the clear teaching of God’s Word, today’s society shows a growing acceptance of sexual promiscuity and even support of deviant sexual identity and behavior. Thus, it is important that the followers of Christ correctly understand and articulate the truth on these contemporary issues. Paul warned Timothy that the time would come when people would reject sound doctrine and because of their own lusts, would turn to teachers who seek only to please their hearers (see 2 Timothy 4:3-4).1 Increasing political and religious advocacy for acceptance of perverted sexual activities makes it clear that we live in the time Paul spoke about.
While homosexuality is often defined in the world’s culture as a lifestyle choice, or merely an emotional or physiological inclination, the Bible clearly indicates that homosexual activity is a sin. Both the Old and New Testaments deem it as wickedness and pointedly prohibit it.2 Because of the homosexual practices of the city of Sodom, God destroyed both Sodom and the neighboring city of Gomorrah (see Genesis 19:1-13, 24-25).3
Romans 1:26-27 teaches that homosexuality is a result of denying and disobeying God. Though society seeks to defend and legitimize homosexual activities, this behavior defiles God’s design for sexual union to take place between a man and a woman within the framework of marriage. At the time of Creation, God did not remedy Adam’s aloneness by giving him another man; He made a woman. Genesis 2:18 relates that the woman was specifically designed to be a “help meet for him [man].” The literal meaning of this phrase is “a helper corresponding to man”—one who is perfectly and uniquely formed to complement man physically, mentally, and spiritually. Behavior that rejects God’s plan and design is despicable to God and condemned by Him.
The Bible tells us that people become homosexuals because of sin (see Romans 1:24-27) and ultimately as a result of their own choice. While a person may be born with a greater susceptibility to homosexuality (just as some individuals seemingly are born with a tendency to alcoholism, a vulnerability to drug addiction, etc.), that does not excuse a choice to yield to sinful desires and behaviors.
Paul the Apostle told the believers in Corinth that fornicators, idolaters, adulterers, and the effeminate [homosexual offenders] would not inherit the kingdom of God (see 1 Corinthians 6:9). All sin is offensive to God, but Scripture is clear that God’s forgiveness is just as available to a homosexual as it is to an adulterer, idol worshipper, murderer, thief, etc. God also promises the strength for victory over sin, including the sin of homosexuality, to all those who will believe in Jesus Christ for their salvation.4
1 The phrase translated turn away in verse 4 conveys the sense of deliberate action in the original Greek. Those who do so shall be turned unto fables; this phrase is a medical term meaning “to twist out of place.”
2 See Leviticus 18:22; 20:13; Judges 19:22-23; Romans 1:24-27; 1 Corinthians 6:9; 1 Timothy 1:9-10
3 Both Peter and Jude used these cities as an example of those who suffer eternal punishment for their sins. See 2 Peter 2:6 and Jude verse 7.
4 1 Corinthians 6:11; 2 Corinthians 5:17; Philippians 4:13
GAMBLING IS AN ACTIVITY which is gaining widespread acceptance in today’s society. However, it is clearly a practice which violates the principles of God’s Word, so those who want to live according to Scripture will refrain from participation in any form of this activity. Legalization of gambling by the government cannot be a criterion for evaluation. It is important for Christians to look at Scriptural principles which have a bearing on this topic. These include the following.
Financial stewardship: The parable of the talents in Matthew 25:14-30, as well as many other Scriptures, make it clear that Christians are to be good stewards of the resources God has entrusted to them. Money devoted to gambling is not being used for the well-being of one’s family or the advancement of a worthy cause. Statistics indicate that gambling leads to a much higher rate of debt and bankruptcy. Even more importantly, money spent in this manner contributes to a predatory and exploitative industry.
Greed or covetousness: The Bible condemns covetousness and focusing on material gain. Proverbs 15:27 says, “He that is greedy of gain troubleth his own house,” and the devastating toll that gambling has taken on many households in our society proves the truth of that verse. Gambling is based on a desire to “get rich quick,” and can become addictive. Paul wrote in 1 Timothy 6:9, “They that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts [strong desire], which drown men in destruction and perdition.” What could be a clearer description of the ruinous impact of gambling?
Work ethic: The value of industry and the dangers of slothfulness are clear teachings of Scripture. Man’s labors are to supply his own physical needs and that of his family,1 and provide him with resources to help others.2 In contrast, gambling is driven by greed for gain without effort, and thus undermines the principles of hard work and diligence.
Self-control: Gambling has a tendency to become habit-forming or addictive, and this condition is contrary to Scripture. The Word of God teaches that believers must refuse to be controlled even by lawful things (see 1 Corinthians 6:12), and should exercise temperance in all activities of life.
Love of neighbor: Gain derived from gambling is based upon the losses of others, and this fact stands in direct opposition to Jesus’ teaching, “Thou shalt love thy neighbour as thyself” (Mark 12:31). And the damage caused by gambling may go far beyond the financial realm. Families also suffer the impact of a gambling addiction: they are statistically at much greater risk for divorce, domestic violence, crime, and suicide.
Trust and contentment: God’s Word teaches believers to depend upon God as their Provider, and to be satisfied with the resources He gives.3 Gambling encourages covetousness, and denotes a lack of trust in God and dissatisfaction with His provision.
Finally, Christ’s followers are instructed to “do all to the glory of God” (1 Corinthians 10:31) and to “Abstain from all appearance of evil” (1 Thessalonians 5:22). These verses make it clear that gambling has no place in the life of a believer.
SOME WHO DEFEND GAMBLING take the position that it is simply an activity like many others which involve risk, such as business ventures or investments. However, these are not comparable. Gambling is an activity in which wealth changes hands on the basis of chance. Thus, it cannot be equated with ventures based on creative effort, the use of acquired skills, or responsible professional practices.
1 See 2 Thessalonians 3:10 and 1 Timothy 5:8.
2 Ephesians 4:28
3 Hebrews 13:5
PORNOGRAPHY IS RAMPANT TODAY, due to its widespread availability via books, magazines, videos, movie theaters, handheld electronic devices, cable television, and the internet. Its destructive impact threatens marriages and families across the whole spectrum of society.
Pornography is defined as print or visual representations intended to create sexual arousal. The word itself is a compound of two Greek words: porne, meaning “harlot,”1 and graphein, meaning “to write.” Thus, pornography could literally be termed “the writing of harlots.” The word porne is used several times in the Bible, including in 1 Corinthians 6:15-20, where the Apostle Paul states unequivocally that Christians are to have no part in sexual sin.
Sexual sin includes pornography, because pornography attacks the dignity of men and women who were created in the image of God. It corrupts God’s plan for sex, which is to be shared only within the man-woman marital relationship ordained by God. And it promotes obscenity and other deviant behaviors which are condemned by God’s Word.
The principle of refusing to look (view/read) at what is impure is clearly taught in Scripture. In Psalm 101:3, the Psalmist declared, “I will set no wicked thing before mine eyes.” The Bible gives many examples of men being enticed into immoral behavior by sight.2 Even if no overt act is committed, pornography can stimulate immoral thoughts. Jesus warned His disciples that “whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart” (Matthew 5:28). Immoral thoughts are a violation of the injunction for believers to think about things that are honest, just, pure, lovely, and of good report (see Philippians 4:8).
Behavioral research has established that there is a clear link between the use of pornography and subsequent sinful behavior. James warned about this, stating, “Every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death” (James 1:14-15).3 Individuals cannot put evil images, ideas, and suggestions into their minds and not exhibit some evidence of that input—the impression will produce the expression.4 In addition, Scripture specifically denounces the sins that often result from the use of pornography, such as indecent exposure (Genesis 9:21-23), adultery (Luke 16:18; Romans 7:2-3), homosexuality (Leviticus 18:22; Romans 1:24-27), incest (Leviticus 18:6-18), and prostitution (Deuteronomy 23:17-18).
Research indicates that pornography is addictive, just as drugs, alcohol, and gambling are addictive. Jesus said, “Whosoever committeth sin is the servant of sin” (John 8:34), and sexual sin will rapidly dominate a person. A person is a slave to whatever controls him,5 and if a person refuses to follow God’s commandments, he will follow his own sinful desires and become enslaved to what his body wants.
The solution for Christians who live in a world defiled by pornography and other sexual sins is found in Galatians 5:16, “Walk in the Spirit, and ye shall not fulfil the lust of the flesh.”
RESEARCH SHOWS that a huge percentage of men in our society are addicted to pornography, and many more have dabbled in it. It may be advisable to offer strategies to young men you are working with (such as in ministerial training and pre-marriage counseling sessions) regarding how to protect themselves from temptation, preserve the sanctity of their marriages, and maintain their walk with God. Practical suggestions include the following.
1 Porne is also translated fornication in some instances in the King James Version; examples include Matthew 5:32; John 8:41; Romans 1:29, etc.
2 Shechem (Genesis 34:2), Judah (Genesis 38:2-3) and David (2 Samuel 11:2-5) are all illustrations of this point.
3 The word epithumia, translated lust in this verse, means “strong desire” or “longing” and can have a neutral connotation, being neither good nor bad. It refers to an individual’s natural appetites, which include a desire for food, knowledge, and interest in the opposite sex. Thus, this verse points out that Satan appeals to man’s natural desires, the same as he did to Eve in the Garden of Eden. If Satan can induce a person to give him control of those natural appetites, he has succeeded in causing that individual to choose a path of sin and ultimate destruction.
4 In Luke 6:45, Jesus himself expressed the principle that what is in the mind and heart will evidence itself in action.
5 See Romans 6:16 and 2 Peter 2:19.
GOD HAS CALLED HIS PEOPLE to holiness and distinction from an ungodly world. The Apostle Paul instructed the believers at Corinth, “Come out from among them, and be ye separate” (2 Corinthians 6:17). In an earlier epistle, he warned, “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy” (1 Corinthians 3:16-17). These verses alone offer sufficient reason for followers of God to abstain from substances that defile or harm the body—substances such as alcohol, tobacco, and illicit, mood-altering drugs.
Paul went on to point out that believers were “bought with a price” (1 Corinthians 6:20), and thus their bodies were not their own but belonged to Christ. He concluded his statement with the imperative, “Therefore glorify God in your body, and in your spirit, which are God’s.” While the unsaved may feel they have the freedom to do whatever they want with their own bodies, believers must be faithful in their care of what has been entrusted to them by God, including their physical bodies.
Even occasional use of addictive substances can lead to destructive dependencies. This is proved by the fact that many in the world today are enslaved by habits and desires they once thought they could control. Such bondage is clearly contrary to the will of God for His followers.
Alcohol
Alcoholism is a problem of staggering proportions in much of the world today; it has destroyed countless lives. While the Bible unquestionably condemns drunkenness,1 many people think social drinking, or drinking in moderation, is acceptable. However, careful study of God’s Word reveals the error of that position. In Old Testament times, complete abstinence was a requirement for the spiritual leaders of Israel.2 Under the New Testament dispensation, all believers are priests unto God (see 1 Peter 2:9), and thus the standard of total abstinence applies to them.
The spirit and intent of Scripture emphasizes the evil consequences of alcohol consumption. Proverbs 23:29-32 gives a vivid portrayal of the effects of alcohol, warning that “at the last it biteth like a serpent, and stingeth like an adder.” Research has shown that even in small amounts, alcohol takes a toll on mental and physical reactions. Rulers in Old Testament times were warned to abstain from alcohol, “lest they drink and forget the law, and pervert the judgment” (Proverbs 31:5). In another place we read, “Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise” (Proverbs 20:1). Obviously, God’s people should refrain from anything that distorts judgment or that mocks and destroys one’s dignity.
Consumption of alcohol violates several of the basic principles laid down for the followers of Christ. Among these is the requirement for believers to be an example to those around them. Even if a person were capable of drinking in moderation, his action could embolden another who might not have the same degree of restraint. Romans 14:21 indicates that “It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak.”
The use of alcohol can be addictive in nature, and any type of addiction (the state of being physiologically or psychologically dependent on a habit-forming substance) is contrary to Scripture. Christians are warned not to be controlled or enslaved by any substance; they are not to be “brought under the power” of anything (see 1 Corinthians 6:12), but to live lives of temperance and self-control.
Tobacco
The use of tobacco can cause devastating harm to the physical body. Medical research has proved that it impacts every organ. In spite of mandatory warnings on packaging and the fact that even inhaling second-hand smoke endangers the body, tobacco usage is currently the leading preventable cause of death in the United States and continues to create widespread health issues around the world. Since a Christian belongs to God, anything that defiles the body is wrong.
Like the use of alcohol, the use of tobacco can be addictive, and the Bible is clear that any type of addictive behavior is not to be part of a Christian’s life. The leaves of the tobacco plant contain nicotine, along with several other toxic substances, and this is responsible for the dependence-forming properties of tobacco. The characteristics of tobacco addiction are similar to those of addiction to drugs such as heroin and cocaine.
Smokers and non-smokers alike agree that tobacco is a dirty habit; it is accompanied by a strong smell on the breath and clothing of a user, stains the teeth and hands, and leaves behind a hard-to-remove residue on walls and other surfaces. God condemns the unclean, and commands the Christian not to contaminate himself with anything that is defiling, warning, “touch not the unclean thing; and I will receive you” (2 Corinthians 6:17).
Perhaps the greatest evidence that God expects His followers to abstain from tobacco usage are the countless testimonies of those who have been delivered from this addictive habit in a moment of time when they surrendered their lives to God and were born again. Individuals who had been bound for years by tobacco have been freed instantly from its power and never felt any desire for it again.3
Controlled Substances
[The comments in this section refer specifically to hallucinogens or other mood-altering drugs, not those prescribed for medicinal or pharmaceutical purposes. It is possible, of course, to abuse drugs in this category as well, and that also would be contrary to God’s will for His followers.]
The Bible does not specifically address the use of controlled substances (drugs that have some potential for abuse or dependence, such as cocaine, heroin, marijuana, and amphetamines). Refined drugs and synthetic drug compounds were nonexistent during Biblical times so they are not mentioned in Scripture. However, Biblical principles make it evident that recreational use of such substances is wrong for a follower of Christ.
First of all, Christians are commanded in Scripture to obey the laws of the land, except when these laws violate divine imperatives.4 Many governments around the world regulate the manufacture, distribution, marketing, sale, and use of drugs which are classified as having a potential for abuse. Even if the law allows recreational drug use, other Scriptural mandates indicate that the unprescribed use of hallucinogenics, stimulants, and depressants, and the misuse and abuse of prescribed medicines should have no part in the life of a believer.
For example, God prohibits drunkenness because it compromises a person’s mind and body. Most, if not all, hallucinogenics and mood-altering drugs have the same affect, so the same prohibition obviously would apply. Christians are instructed to exercise self-control, so they must not partake of anything that would erode their ability to behave in ways that honor God.
The thought life of a follower of Christ is to be under His control. Paul challenged the church at Corinth to bring into captivity “every thought to the obedience of Christ” (2 Corinthians 10:5) because the way a person thinks is central to the way he lives. A drug-fogged mind hinders people from properly assessing right from wrong, and good from evil. A clear mind—which is impossible under the influence of drugs—is crucial to self-control and making proper moral and behavioral choices.
The use of controlled substances contributes to crime in multiple ways. Statistics show that offenders often are under the influence of drugs when they commit crimes. It is well-documented that drug use (along with alcohol use) is a leading factor in domestic violence, road rage, child abuse, suicide, and a variety of other criminal and destructive behaviors. Christians are instructed to avoid even the appearance of evil, so drug use is unacceptable based on this Biblical injunction as well.
Finally, use of drugs is harmful to the body, not just physically, but also mentally and emotionally. The negative effects on a person’s health are potentially devastating. High doses of many drugs, or impure or more dangerous substitutes for these drugs, can cause immediate life-threatening health problems such as heart attacks, respiratory failure, and coma. Combining drugs with each other or with alcohol is especially dangerous. The followers of Christ must have no part in behaviors which threaten their bodies. Christians have a God-given responsibility to be good stewards of what the Lord has given them, and this includes their health.
In conclusion, any doubts about whether even moderate use of alcohol, tobacco, or illicit drugs is appropriate for a Christian can be addressed by thoughtfully and prayerfully answering these questions:
WE MUST BE CAREFUL not to “explain” Scriptures that refer to the use of wine by stating that the wine of Bible times was really only unfermented fruit of the vine. Clearly, at least some Biblical references point to a fermented beverage, because the end result was intoxication. (See Genesis 9:20-27; 19:30-38; Esther 1:9-22, etc.) The most commonly used word translated wine in the Bible is yayin, a generic term referring to both an intoxicating and non-intoxicating beverage. While in Biblical times wine probably was not fermented to the degree it is today, it is incorrect to refer to it simply as grape juice.
When Paul counseled Timothy to “use a little wine for thy stomach’s sake,” he was not recommending wine as a social drink, but rather for medicinal purposes. The very fact that Paul had to suggest the use of wine as a curative indicates that Timothy was abstinent in his personal life.
1 See Proverbs 23:20-21; Luke 21:34; Romans 13:13; 1 Corinthians 5:11 and 6:10; Ephesians 5:18
2 See Leviticus 10:8-11.
3 John 8:36
4 See Romans 13:1-7.
THE WORD OF GOD begins with the statement, “In the beginning God created the heaven and the earth” (Genesis 1:1). The Biblical explanation of origins, described in the first three chapters of Genesis, is foundational to a correct understanding of the other doctrines of Scripture. If one undermines or challenges the Creation account, the rest of the Bible is also undermined and challenged. Psalm 11:3 asks the question, “If the foundations be destroyed, what can the righteous do?” In light of this verse, it is apparent why Satan seeks to attack God’s Word by discrediting and/or refuting the foundational truths documented in Genesis.1
The Genesis description of the Creation is simple and specific, establishing a definitive beginning of the universe and all it contains, and recording that God the Creator accomplished this creative act in a six-day period. This account is comprehended by faith: Hebrews 11:3 asserts, “Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.” Scripture also offers insight as to why the Genesis record is so contested, relating, “But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Corinthians 2:14).
Many in today’s society propose that an understanding of origins should be based on scientific research rather than faith. However, evolution is also a belief system. Scientists are not neutral; they all begin with beliefs which determine how they interpret evidence. Thus, conflict between the Genesis account of Creation and the various theories of evolution is actually a conflict between religious worldviews. Each individual must choose whether to place his faith in the eternal God and Creator of the universe, or in the viewpoint of fallen, mortal man.
There are a number of reasons why it is vital that Christians take an uncompromising stand regarding the truth of the Bible account of Creation.
The Biblical account of Creation is true, literal, and perfect. In order to preserve the structure of Christianity, followers of Christ must protect the foundational truths expounded in Genesis, and be willing to stand against the forces in current society which promote the doctrine of evolution.
1 This section is not intended to present a scientific argument in the ongoing creation vs. evolution debate. There are many reputable organizations which focus on providing scientific data supporting the Biblical account of creation. Currently, two recommended resources are Ken Ham’s Answers in Genesis organization, and The Institute for Creation Research.
2 See Exodus 20:11; Nehemiah 9:6.
3 Romans 5:12-17 explains that death reigned over humanity from the time of man’s fall. However, through the death of Jesus Christ, mankind can be freed from the condemnation of sin.
4 An example of this is found in Judges 17:6, which relates that when the people had no king to tell them what to do, they all did whatever was right in their own eyes.
THE BIBLICAL MANDATE to submit ourselves to those God has placed in authority over us is timeless. In the Old Testament, insubordination to God’s leaders brought eternal consequences, as in the rebellion of Korah, Dathan, and Abiram (see Numbers 16). The writer of Hebrews admonishes, “Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account” (Hebrews 13:17). Order is necessary for the welfare of the church, and believers are instructed to yield to the authority of those who are set over them by the Lord, who in turn, give an account of themselves to God. Romans 13:1 points out that “there is no power but of God: the powers that be are ordained of God,” so those who resist the authority of church leadership are rebelling against what God has instituted.
We find an example of the principle of subordination in 1 Corinthians 11, where Paul addressed the practice of women covering their heads when in church. Paul wanted the Corinthians to understand that God has an established order, and subjection to those in authority was vital. By creating man first and then woman, God set forth an order and established the roles He wanted men and women to have. This order did not imply inferiority, but rather a system for working together.
At the time of Paul’s writing, for a man to wear a head covering while worshipping showed another authority had come between him and God. A woman worshipping without her head covered indicated that she was not subjecting herself to her husband, and therefore not to God.
Paul’s conclusion on the matter of head coverings is found in verses 15-16: he plainly declared that a woman’s long hair is her glory and was given to her for a covering, though he did not forbid the use of additional head coverings. Furthermore, it was not to be a point of contention.
AS AN ORGANIZATION, we uphold Paul’s conclusion that a woman’s head covering is her long hair. “Long” is a relative term, and thus is impossible to legislate due to ethnicity, genetic characteristics, and other circumstances. Therefore, we must be cautious about arriving at conclusions when we observe women who have hair shorter than we might prefer.
We do not encourage or discourage an additional covering, such as a hat. No reason prevents a Christian woman from wearing a hat at church if she chooses to do so, if it is in keeping with the Biblical principles of discreet and modest attire, rather than being ostentatious or flamboyant in nature. However, the wearing of hats by women in worship is not a requirement.
As an international body of believers, leadership in all areas of the world must be careful not to take cultural symbols and make them into a point of faith for Christians everywhere.
MODESTY IS A CONDITION of the heart that is exemplified outwardly, and this applies to men as well as women. People of God must take care that they carry themselves with a sense of propriety and humility, in order to best represent Him. This includes being mindful of their appearance, attire, and demeanor.
Fashions change with each generation, and what is appropriate and modest for believers in one era and culture may not be appropriate and/or modest in another. However, the Biblical principles regarding godly appearance are timeless.
When Adam and Eve sinned in the Garden of Eden, they went from innocence to guilt. Their eyes were opened and they knew that they were naked. Suddenly plagued by shame and embarrassment, they sewed fig leaves together, and “made themselves aprons” (Genesis 3:7). The Lord responded to Adam and Eve’s shame over their unclothed condition; Genesis 3:21 states that “Unto Adam also and to his wife did the Lord God make coats of skins, and clothed them.” It is instructive that while Adam and Eve had covered themselves with aprons, God covered them with coats. In so doing, He began to define and teach the principle of modesty.
Instruction regarding modesty continues in subsequent books of the Bible. For example, when God instituted forms of worship for the Children of Israel, He commanded, “Neither shalt thou go up by steps unto mine altar, that thy nakedness be not discovered thereon” (Exodus 20:26). Later, He ordained that the priests were to be clothed with linen breeches, for the express purpose of modesty.
In the New Testament, a guideline regarding modesty is given in 1 Timothy 2:9, where Paul taught that women were to “adorn themselves in modest apparel, with shamefacedness [a demeanor which conveys a sense of dignity and reserve] and sobriety [self-control, level-headedness, and common sense, rather than levity and frivolity].” Godly women were to dress in manner that would draw attention to the Spirit within them rather than to the physical body. The same principle applies in our day.
In Philippians 4:5, the instruction is given to “let your moderation be known unto all men.” The word translated moderation not only means “temperate,” but also “appropriate.” The same thought is expressed in 1 Corinthians 9:25: “Every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.” The admonition to temperance in “all things” includes being temperate in one’s appearance and attire. Based on these verses, we can conclude that extreme, ostentatious, or gaudy clothing, hairstyles, and accessories are not appropriate for a follower of Christ.
We live in an ungodly, sexually-permissive society, where what is wholesome, modest, and discreet is characterized as odd, and what is immodest and provocative is glamorized. The world often demands that women present themselves in revealing attire if they want to be considered sophisticated or attractive. However, godly men and women have a different view. Those who want their appearance to reveal a modest, holy heart will purpose to be discreet and unpretentious in their attire because they know that will please God, and will not encourage lust, which is sin (see Matthew 5:28). All believers, both men and women, should maintain a standard of attire that honors God, does not lead others away from Biblical principles and behavior, and sets a good example to younger individuals.
Just as the Word of God provides guidelines related to the attire of a Christian, it also provides guidelines in the matter of ornamentation, or the wearing of jewelry. Once again, the emphasis is to be placed on inward rather than outward adorning.
The Bible presents a number of contrasts with respect to jewelry and appearance. For example, the vain and brazen Queen Jezebel, who arrogantly “painted her face, and tired her head” (2 Kings 9:30) as she faced imminent death, is portrayed completely different from the holy woman Sara, who is pointed to as an example for modest and godly women (see 1 Peter 3:6). In Revelation, Babylon is described as a harlot, bedecked “with gold and precious stones and pearls” (Revelation 17:4), in stark contrast to the Bride of Christ, who is “arrayed in fine linen, clean and white” (Revelation 19:8).
In Isaiah 3, God condemned the women of Jerusalem whose adornments, hair dressing, and attire were indicators of their pride and arrogance. We read, “Because the daughters of Zion are haughty, and walk with stretched forth necks and wanton eyes, walking and mincing as they go, and making a tinkling with their feet: . . . In that day the Lord will take away the bravery of their tinkling ornaments about their feet, and their cauls, and their round tires like the moon [adornments in their hair and around their necks], the chains [ornaments which dangled from the ears], and the bracelets, and the mufflers, the bonnets, and the ornaments of the legs, and the headbands, and the tablets, and the earrings, the rings, and nose jewels, the changeable suits of apparel, and the mantles, and the wimples, and the crisping pins, the glasses [mirrors of polished metal], and the fine linen, and the hoods, and the vails” (Isaiah 3:16, 18-23). What existed within was evidenced by what was without, so God decreed that they would be smitten with disease, abused, and judged.
In the New Testament era, Paul noted to Timothy that immodesty is marked by adornment that is elaborate, extravagant, excessive, or expensive. He instructed godly women to adorn themselves “not with broided hair [gold weaved in braids] or gold, or pearls [referring to jewelry, ornaments], or costly array, but (which becometh women professing godliness) with good works” (1 Timothy 2:9). Decorating themselves with jewelry in an ostentatious manner was a common practice among non-Christian women of Paul’s day, and he was pointing out that those who professed faith in Christ should refrain from such practices.1
Peter referred to the same principle in 1 Peter 3:3, “Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; 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.” Peter was not suggesting that personal appearance be disregarded. Rather, he was teaching godly women that their appearance should reflect their inner spiritual beauty.
There is nothing unscriptural about a desire to look attractive. However, one should not dress or be adorned in a manner that would draw attention to the physical body itself. Extravagant finery or jewelry may reflect a spirit of pride and vanity. Some types of jewelry today involve the practice of body piercing, which is condemned in Scripture as having association with evil pagan practices.2 That would preclude piercing the body to allow for jewelry to be inserted in ears, nostrils, lips, cheeks, etc. Such a practice is often done to identify with a peer group that is non-Christian.
Above all, followers of Christ should seek spiritual beauty, which does not come from outward adornment but from godliness within.
AT TIMES, PASTORS MAY BE ASKED about our church policy regarding jewelry. We do not use individuals in the work who choose to wear jewelry. We do not object to workers wearing of a simple pin, clasp, or ornamentation that decorates or finishes an outfit. The same goes for a watch, tie tack, tie or scarf clasp, or utilitarian items of that nature.
Participation in any organization comes with expectations. The decision regarding whether or not to abide by this expectation of the Apostolic Faith (and thus have the privilege of participating in the work of the church), rests upon the individual. As pastors, we simply state our policy. We do not suggest that those who choose to wear jewelry are not Christians; that decision is an individual choice and we will respect it as such. However, as a church we have chosen to maintain this long-held holiness tradition in our organization, and we expect those who participate in our work to respect our traditions and policies, just as we respect the right of others to hold a different view.
We encourage pastors to contact their District Superintendent or the Superintendent General if they have questions regarding how to handle this situation.
In the matter of dress, what is deemed “modest” depends partially upon era and culture. The basic Bible injunction is modesty and discreetness, and that guideline is timeless: it transcends all variables.
THE BIBLE IS CLEAR that God wants men and women to properly represent their own gender. We read in Deuteronomy 22:5, “The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the Lord thy God.” A closer look at the meaning of the words used in the original Hebrew more accurately reveals the intended point. The word kaeliy, translated in this verse as “that which pertaineth unto a man,” refers to armor. The word simlah, translated as “woman’s garment,” refers to any type of women’s clothing. Thus, this verse was prohibiting dressing to purposefully disguise gender. In pagan practice, intentionally confusing gender led to gross moral improprieties. Subsequent verses also relate to maintaining the distinctness of species created by God, lending further credence to this interpretation.
Today, cross-dressing is common among men who want to become women, and women who want to become men. However, the word abomination is unequivocal. It means “disgusting” or “abhorred.” In other words, God hates it when men and women use their attire to simulate a different gender. Christians must take care that their clothing is a correct portrayal of who they are—whether male or female.
PASTORS MAY WONDER how to deal with concerns regarding appropriate attire. It may not be wise to address a whole group of workers, such as the choir or orchestra, in order to correct a matter that actually concerns only one or two individuals.
We also should be mindful of the fact that there is a difference between a thoughtless (or even somewhat careless) attitude regarding appropriate attire, and a spirit that is resistant to the Biblical principles of modesty and temperance. As pastors, our goal is to teach the Biblical principles, and encourage everyone to be sensitive and open to the instruction of the Spirit in the matter of modest dress.
1 The Apostle John reinforced the concept of abstaining from worldly customs when he instructed the Early Church, “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world” (1 John 2:15-16).
2 In calling His people to be set apart from the ungodly nations around them, God instructed the Children of Israel, “Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you” (Leviticus 19:28). So in addition to the prohibition against body piercing, this verse also precludes tattoos. The phrase “print any marks” refers to inscribed or engraved symbols or words, and is used only here. Although body piercing and tattooing are not necessarily associated with false religions in our day, one should always be concerned about how actions might please or displease God. Paul’s words in 1 Corinthians 6:19-20 teach us that our bodies are the temples of God, so we must avoid practices which desecrate His temple.
GOD HAS GIVEN the pattern for evangelism in His Word and provides the power for it through His Spirit.1 The word evangelism is based upon the Greek word euaggelizo, which means, “to bring good news.”2
In the Old Testament, a succession of prophets called the people of Israel and Judah to repentance, urging them to forsake their wicked ways and turn back to God. The Book of Jonah reveals that God also had concern for the heathen who are without hope apart from Him. After his experience in the belly of the whale, the prophet was told, “Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee” (Jonah 3:2). When he obeyed, and delivered the message God gave him, the people believed God and repented.
In the New Testament, evangelizing refers to bringing the good news of the Gospel of Jesus Christ. Evangelism was commanded by Jesus. In the Great Commission, first given to His apostles, He charged them to go into all the world and “preach the gospel to every creature” (Mark 16:15; see also Matthew 28:18-20). This was not a new idea to the disciples. From His first words to them, “Follow me, and I will make you fishers of men” (Matthew 4:19), Jesus had been preparing them for this task through teaching and example, helping them to understand that His followers were to participate in the divine activity of God on this earth by carrying His truth to lost humanity.
Evangelism is to be done by preachers, like the Apostles did on the day of Pentecost (Acts 2:36-38), and as Philip did both to groups and individuals (Acts 8:12, 35).3 Clearly, God instructs the church to send out witnesses that others may hear, for “how shall they believe in him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach, except they be sent?” (Romans 10:14-15).4 The church is also expected to help those who are spreading the Gospel; for example, we read that Paul received help from churches such as Philippi.5
Evangelism is also to be accomplished by individual Christians, for it is the duty of the people of God to “shew forth the praises of him who hath called you out of darkness into his marvelous light” (1 Peter 2:9). The true response of one who has found Christ is to bring others. The Apostle Peter was brought to Jesus by his brother Andrew, and Philip brought his friend Nathanael to Jesus, urging him to “Come and see” (John 1:46).6
Christians are also to help those who are actively engaged in spreading the Gospel, as Paul praised Gaius for doing.7 The work of soul-winning will involve sacrifice and effort,8 but commendation and rewards will be given to those who do so.9
The Gospel message that believers declare was summarized by Paul in 1 Corinthians 15:1-4. He delivered four vital truths: that Christ died for our sins, that He was buried, that He rose again, and that this was “according to the scriptures.” John the Baptist’s message, “Repent ye: for the kingdom of heaven is at hand” (Matthew 3:2) is still a compelling message in our day.
1 Acts 1:8
2 The word euaggelizo is often translated preach. For example see 1 Corinthians 15:1.
3 See also Acts 8:25; 1 Corinthians 1:17; 2 Timothy 4:2-5
4 For example, the church in Antioch sent Barnabas and Saul. See Acts 13:1-3.
5 Philippians 4:15-16
6 John 1:40-42, 45-46. See also Matthew 5:16.
7 3 John 5-8
8 Psalm 126:5, Galatians 6:9
9 See Proverbs 11:30 and Daniel 12:3.
THROUGHOUT THE HISTORY of the church, Christians have been called upon to explain what they believe, and defend their faith against those who doubt or challenge it. The word apologetics comes from the Greek word apologia which means, “a verbal defense.”1 Therefore, Christian apologetics relates to answering those who question or oppose the key truths of the Bible. It is not a demonstration of oratorical skills or intellectual abilities, but the calling of God for all Christians.
The concept of explaining and defending the faith is found in both the Old and New Testaments. The Book of Isaiah includes God’s entreaty, “Come now, and let us reason together” (Isaiah 1:18). Job reasoned with his three friends (see Job 13:6), challenging their assumptions about how God works. In the New Testament, the apostle Paul spoke of his ministry as “the defense and confirmation of the gospel” (Philippians 1:7). He preached Christ to the Jews in the synagogue at Thessalonica, and when his teaching was resisted, he gave his famous dissertation on Mars Hill (see Acts 17:17, 22-34) to the men of Athens. He also explained and defended the faith to the Galatians and the believers at Corinth. The Apostle John’s letters recorded in 1, 2, and 3 John are also examples of apologetics.
Perhaps the key verse for Christian apologetics is found in 1 Peter 3:15, when Peter challenged those in the Early Church to “be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear.”2 Christians are to be prepared to give an account of the basic truths of Christianity and a convincing rebuttal for false accusations against the Word of God. Though the defense of the faith may be strong, it is to be done with meekness and respect;3 the communication of spiritual truths should never be done in a harsh or disrespectful manner.
Christian apologetics deal with three main aspects of presenting the faith: what Christians believe, why Christians believe, and how Christians defend their beliefs.
What Christians Believe—Followers of Christ base their beliefs on the unshakable truths recorded in the Word of God. Foundational truths include the existence of God (Hebrews 11:6), that God created everything that exists (Genesis 1:1), and that the Bible is God’s divinely inspired Word (2 Timothy 3:16). They believe in the incarnation of God in the person of Jesus Christ (Colossians 1:19), the fall of man (Romans 5:12-14), and that justification is available through Jesus Christ (Acts 4:10-12). These beliefs provide direction, vision, values, and principles for living, and equip the followers of Christ with a consistent and cohesive Biblical worldview.
Why Christians Believe—Christians believe the Word of God as a matter of faith, but this faith is both reasonable and rational. It answers the questions of the mind and heart; it is verified by the intricate design of nature and the fulfillment of prophecies; and it is proved out through personal experience.
How Christians Defend the Faith—There are two main methods of Christian apologetics. The first is classical or evidential apologetics. This method is based upon offering proofs or evidences of the veracity of Scripture, pointing to historical records, scientific support, fulfilled prophecy, miracles, etc. Jesus utilized this type of apologetics when He sent a message to the imprisoned John the Baptist, “Shew John…the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them” (Matthew 11:4-5). Evidential apologetics can also be based upon personal experience; for example, when the blind man was healed by Jesus, he could not answer the Pharisees’ questions, but simply said, “One thing I know, that, whereas I was blind, now I see” (John 9:25).
The other primary method of apologetics is called presuppositional apologetics. This technique confronts preconceived ideas and presumptions of those who oppose Christianity. Paul’s sermon on Mars Hill, referenced above, is an obvious example of this technique.
Effective apologetics may involve studying a wide range of topics, and giving serious thought to the questions commonly posed by unbelievers. However, the workings of God can go beyond a logical explanation, so a convincing defense of the faith can also be as simple as giving one’s personal testimony.
1 Paul used this word in Acts 22:1 and 1 Corinthians 9:3.
2 See also Acts 25:16; 2 Corinthians 10:5-6; and 2 Timothy 4:16.
3 The word prautes which is translated meekness in this verse is also translated in other places as gentleness.
ONE OF THE PRIMARY PURPOSES of the Apostolic Faith organization since our inception has been to lead men and women to the place of repentance and forgiveness for sin, and to an understanding of the Latter Rain Gospel. This necessitates being alert to opportunities to expand our outreach into new fields.
Typically, establishing a church in a new area begins with interest expressed in our organization. The initial contact may have occurred when an individual or group received Gospel literature printed by the Apostolic Faith, visited our church website, or had a personal contact with someone connected to this work. Often, there is a period of correspondence with headquarters, in which the Biblical doctrines and practices upheld by this organization are explained in greater detail. Gradually, this correspondence provides insight about the group’s understanding of our doctrinal position and its willingness to follow the practices and guidelines of the Apostolic Faith work. In time, this may lead to a visit from a representative of headquarters, at which time the possibility of the group becoming a part of the organization may be explored as the Spirit leads.
In a case where a group of associated groups or church congregations has expressed interest in becoming a part of the Apostolic Faith, it may take a number of visits from a headquarters representative before we can be assured that they are all one with us in doctrine and are willing to adopt our methods of operation. This Minister’s Manual may serve as a basis for explaining in detail what we stand for and how we operate. Leaders of the congregations can also be encouraged to view the services posted on our organization’s website as a means of gaining understanding about how we conduct our services.
Meetings in Homes and Temporary Facilities
Many Apostolic Faith branch churches started from gatherings of believers in private homes. We encourage this method, especially in locations where there are only a few believers. Holding Bible studies, prayer meetings, or even simple church services in a home, and inviting neighbors, friends, and relatives to attend, is in accord with the pattern established in Scripture. Members of the Early Church taught the Gospel in private homes as well as in larger assemblies.<sup>1<sup> In some towns, private homes served as meeting places for smaller churches,<sup>2<sup> while at other times, groups simply gathered in a home. According to Acts 10, it was in one such meeting in the home of the Roman centurion Cornelius that God revealed to Peter that the Gospel message was for all who would believe in Jesus Christ.
Obviously, any home meetings held under the auspices of the Apostolic Faith organization must uphold the doctrines and practices of this organization, and operate under the supervision of the nearest District Superintendent.
Church services in homes usually are quite simple. Sometimes they are structured along the lines of a Sunday school class or informal Bible study. If there are enough people present, the program may consist of singing, perhaps a testimony or two, Bible reading, a brief message, and a time of prayer. In some cases, small groups have found that watching services on the corporate website at www.apostolicfaith.org/video-archive can be a real blessing and uplift. Workers from an Apostolic Faith branch church can also go, whenever that is possible, to support the efforts of those holding meetings in areas where there is no established church as yet.
If space constraints permit, those who attend home meetings should be encouraged to invite others who might be interested in gathering with the group of believers. If the numbers grow and a solid foundation of workers develops, it may be possible in time to secure a larger facility where Gospel services could be held.
Most new churches meet at least for a time in rented facilities such as schools, hotel conference rooms, or community centers. Though the meeting location is temporary, those in charge should make every effort to create a warm and inviting environment. The facility should be clean, provide comfortable seating and adequate parking, and be equipped with a suitable sound system. Signage directing visitors to the meeting area, along with flowers and a display of Gospel literature, can help to create a friendly atmosphere. The goal should be to make visitors feel welcome and encourage them to come again.
Evangelistic programs/outreaches
Conducting evangelistic campaigns is another form of outreach into a new field that has brought fruitful results in the Apostolic Faith organization. Typically, we hold campaigns of this nature to ascertain whether there is interest or potential for developing a work in a particular location. In years past, churches of a neighborhood or community nature occasionally have opened their doors to us. However, we have found that it is often best to conduct our campaigns in rented conference rooms or other community facilities, in order to avoid restrictions on our preaching or manner of worship.
A well-organized evangelistic campaign will have at least five major components:
Expansion into new fields takes far more than simply seeing opportunities. We must be certain that our timing and the steps we take toward evangelizing and/or establishing a work in a new location do not get ahead of God. Wherever God guides, He provides. Ultimately, the work will grow and expand according to local response in any given area, and God’s sovereign will. If He wants us to move forward, He will open the doors, and we must always align ourselves with His purpose and timing. When we do, a small seed sown in good soil and watered with prayer can result in a bountiful spiritual harvest for God’s kingdom.
IT IS IMPORTANT for us to remember that while growth is the natural state of a healthy organism, there are different kinds of growth, some of which have nothing to do with numbers. A church can be alive and growing spiritually even though the number of people attending remains constant. If those in the church are growing “in grace, and in the knowledge of our Lord and Saviour Jesus Christ” (2 Peter 3:18), and following His will for their lives, both individually and corporately, that church is experiencing true growth. Conversely, a church can see its numbers increase, and still be spiritually lifeless. While expansion is important and we should always be alert for outreach opportunities, numerical increase in our numbers is not our primary goal.
WE HAVE FOUND that entire sanctification and the sanctity of marriage are two doctrinal teachings that we must explore especially carefully and thoroughly with those who express an interest in becoming a part of the Apostolic Faith work. It is necessary to be certain that we are unified in understanding, as some people who generally agree with our teachings have a slightly or totally different view of these two doctrines.
1 See Acts 5:42 and 20:20.
2 See Romans 16:5, 1 Corinthians 16:19, and Philemon 1:2.
IT IS BIBLICAL for the church to set apart individuals in the ministry for special tasks of leadership.1 In the Apostolic Faith organization this is done through ordination and/or installation. Ordination Services and Installation Services are handled in a similar manner.
Ordination Services
Ordination is the public ceremony by which leaders of the church authorize a minister to serve as a pastor or other designated role in the Apostolic Faith work.2 While ordination does vest in that individual the legal authority to perform certain civil duties and conduct business as a representative of the organization, we view the event primarily as a solemn, spiritual charge and commissioning as much as a legal or liturgical rite. It is important as an acknowledgement of the prior divine call, commission, and qualification of the person, though it is not a requirement for serving as a minister.3
In the Apostolic Faith organization, we typically hold ordinations during a regular church service or during an ordinance service. At the appointed time during the meeting, the Superintendent General or the District Superintendent presiding over the ordination ceremony announces to the congregation that the designated minister is to be ordained at that time. Often, he gives a brief explanation of the Scriptural purpose and basis for ordination. Then, in accordance with examples provided in the Word of God,4 members of the ministry and elders lay their hands on the minister, and pray together for divine anointing upon him or her.5 Those who are present join in prayer that God’s blessing will rest upon the life and service of the one being ordained.
We believe that it is the Holy Spirit who confers authority and power for ministry, rather than those who participate in the ordination ceremony. No particular person or group of individuals is essential to the ordination process; it can be done by any minister or ministers who have been granted permission to do so by the leadership of the Apostolic Faith organization.
Installation Services
Installation is similar to ordination in that it is a public ceremony by which leaders in the Apostolic Faith organization appoint a minister to a designated leadership role in our work. The main difference is that an installation does not include legally-issued credentials or certification; rather, it represents a corporate appointment or designation within the organizational structure of the Apostolic Faith. Often, installation appointments relate to supervision of geographic districts where our churches are located, or serving on a Board of Trustees.
In some countries or regions of the Apostolic Faith work, installation services are held for pastors, though this is not required when a minister assumes a pastoral role. At the headquarters church, installation services relate specifically to the appointment of District Superintendents.
The service itself is generally conducted much like an ordination, by the laying on of hands by qualified ministers and elders.
In the United States, the credentials and authorization of both ordained and installed pastors can be revoked at any time by the Superintendent General if the minister’s faith and practice fail to align to the Gospel of Christ, or cease to be in accordance with the doctrines, constitution, and bylaws of the Apostolic Faith organization. In countries outside of the United States, the District Superintendent is authorized to do this.
1 See Acts 1:21-26; 6:1-6; 13:2-3.
2 See the topic Ministerial Credentials and Ordination for more information on this subject.
3 In some cases, individuals in our work have assumed the role of pastor because a sudden vacancy in the pastoral ranks necessitated immediate placement of a minister in a particular location. In those cases, unless the pastoral assignment is designated as being only temporary, the acting pastor may be ordained at a time of the District Superintendent’s choosing. During the interim, he is allowed to perform all of the functions of a pastor except those for which the State requires an ordained minister.
4 See 1 Timothy 4:14 and 2 Timothy 1:6.
5 In light of the Biblical role of women in the church, the Apostolic Faith organization makes no distinction between men and women in the work of the ministry. Godly women who give evidence of the call of God upon their lives, and who qualify spiritually, are accorded the same privileges as men to labor in the ministry. See the topic Women Preachers for more information on this subject.
MINISTERS MEETINGS are regularly scheduled events in the Apostolic Faith organization. At these sessions, those who serve as ministers and pastors in our work gather to study topics relevant to our ministerial responsibilities, and to hone our abilities through structured training, that we may be “able ministers of the new testament” (2 Corinthians 3:6).
At the headquarters church in Portland, ministers meetings are held every year during the spring special meetings and the summer camp meeting. All ministers and pastors, both active and retired, are encouraged to attend. These times remind us that we are not serving in isolation, no matter what our geographic location or proximity to other Apostolic Faith churches. Rather, we are part of a divinely ordained and God-commissioned group, and we approach the responsibilities of our calling shoulder to shoulder with fellow ministers from around the world. As we share plans and goals and learn together, we come away feeling better equipped and inspired to putting our best efforts into moving the Gospel forward.<sup>1<sup>
In addition to the sessions held during special meetings and camp meeting, the ministerial staff in Portland meets from time to time throughout the year. Ministers meetings are also held during regional camp meetings and at district meetings, and should be held in individual churches where there are several on the local ministerial staff. Even if there are only two or three ministers at a given location, it is a good plan to meet occasionally to discuss ideas, plans, and details of the work.
Godly counsel is of particular benefit to those of us in the ministry. We need one another! Often the issues which face us cannot be shared with our families or the flock of God, but Scripture records numerous examples of spiritual leaders who conferred with each other regarding matters affecting the church. For example, the disciples discussed with elders of the early church the appointment of deacons to care for the widows (Acts 6), the prophets and teachers at Antioch sought God’s direction together until the Spirit revealed that Barnabas and Saul were to be sent out as missionaries (Acts 13), and the apostles and elders in Jerusalem came together to confer about the danger of reverting to the law of Moses (Acts 15).
All of us can learn from the experiences of others. When we face challenges in our work for the Lord, those challenges are not unique—very likely some of our peers have been through similar circumstances. Older ministers can offer insights and perspective based upon years of experience in the Gospel. Proverbs 27:17 tells us that “Iron sharpens iron,” and the guidance and advice of seasoned Gospel veterans is an invaluable resource. Ministers meetings are one venue where we can tap into that experience.
The ministers meetings held in Portland during special meetings and camp meeting have an annual theme. Over the years, these themes have included: Higher Ground, Sharing God’s Love, Follow Me, Hold the Fort, America’s Mission Field, Lessons in Leadership, The Art of Preaching, God Gave the Increase, and Equipped to Serve. Individual sessions under these headings have developed topics such as evangelism, helping troubled people, marriage and family issues, financial planning, enduring hardness, ministerial protocol, holding funerals, and a wide range of other topics. Various ministers are selected to act as facilitators/speakers for the sessions. In many cases, handouts and topic summaries are distributed to attendees. Transcripts and videos of these sessions are posted on the minister’s page of the website at www.apostolicfaith.org.
In conclusion, the benefit of gathering together as ministers is much more than information shared or techniques we learn. An additional benefit comes in the cultivating of our unity of purpose. We are persuaded that this work has a unique calling in the world, and that the teachings and way of life the Latter Rain Gospel advocates are relevant today. Ministers meetings help us to keep moving forward with a unified purpose. Unity is not a goal that can be achieved once and then relegated to the sidelines for a number of years. It requires a constant process of communicating, adapting, evaluating, and learning. To walk in unity, we must have a shared understanding of how we operate, and ministers meetings are one of the ways we achieve this.
<sup2>1<sup2> For more information regarding interaction between pastors and ministers, see the section of this manual titled Relationships with Other Ministers.
THOSE OF US who serve as pastors in the Apostolic Faith organization occasionally hold meetings specifically for the people of God who are part of our church. We refer to these gatherings as “Workers Meetings.” At times, we open such meetings to all who are involved in any capacity in the work of the Lord. In other circumstances, we invite only a particular group, such as the ushers, Sunday school teachers, or musicians. While our workers meetings may include instruction and challenge, our goal always should be to uplift, appreciate, and inspire our companions in ministry, remembering that we are all “labourers together with God” (1 Corinthians 3:9).<sup>1<sup>
Workers meetings are held for a variety of purposes.
Plan. When the local church undertakes a construction project, seasonal program, or community outreach, planning must occur. We often gather small groups of individuals from the church family who have appropriate skills or backgrounds, and work with them to establish direction, discuss implementation, assign tasks, and track progress, for Scripture tells us, “Without counsel purposes are disappointed: but in the multitude of counselors they are established” (Proverbs 15:22).
Through the years, workers meetings have sometimes been held to discuss the purchase of a piece of property, securing of a different facility, refurbishing the sanctuary, or other business matters. We recommend using ordinance meetings as a time to accomplish this.
Inform. Those who are involved in the work obviously have an interest in the forward movement of the Gospel, so it is appropriate to bring them up-to-date occasionally on what has been happening in other locations around the world. Presentations related to a newly-emerging branch of the international work, the outreach at headquarters, or a particular missionary trip goal has proved to be a blessing and inspiration to the people of God. We have found that the more the people of God are informed about a particular outreach, the more wholeheartedly they will support it.
Encourage. Challenges come to every congregation. In such times, we may feel a need to gather those who carry the burden of the work and do what we can to encourage hearts. There are many Scriptural precedents for this. When the Children of Israel faced the Red Sea, Moses reassured them, “Fear ye not, stand still, and see the salvation of the Lord” (Exodus 14:13). On the eve of crossing over into Canaan, Joshua encouraged the people that God “will without fail drive out from before you the Canaanites, and the Hittites, and the Hivites, and the Perizzites, and the Girgashites, and the Amorites, and the Jebusites” (Joshua 3:10). The Apostle Paul’s letters often included words of support to his fellow workers. Encouragement has strengthened many an individual and group to overcome hard places.
Equip. As pastors, we have a responsibility to facilitate the efforts of the workers in the church. Meetings with groups such as Sunday school teachers, custodial staff, greeters, and musicians will help us understand their challenges and respond to their needs as God directs. In the spiritual realm, workers meetings offer a setting where we can teach and equip those involved in the work to be good altar workers, to give a strong testimony, to be friendly and welcoming to visitors, and other “family matters” of this nature.
Admonish. The New Testament is full of admonitions given by the Apostles to various groups in the Early Church. Peter taught, “All of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble” (1 Peter 5:5). Paul exhorted believers in Philippi to “stand fast in one spirit, with one mind striving together for the faith of the gospel” (Philippians 1:27), and instructed the Ephesian church to “keep the unity of the Spirit in the bond of peace” (Ephesians 4:3). We too have a charge to “reprove, rebuke, exhort with all longsuffering and doctrine” (2 Timothy 4:2). Admonitions given in a group setting may eliminate the necessity of dealing personally with challenges that could otherwise come up. It will also band the workers together as a united force for God, and in unity there is strength.
Warn. There may be times when, as shepherds of the flock, we must identify errors that could threaten the spiritual well-being of our congregations. Paul cautioned the elders at Ephesus, declaring that after his departure “grievous wolves [shall] enter in among you, not sparing the flock. Also, of your own selves shall men arise…” (Acts 20:29-30). Like Paul, we must warn the people of God about harmful influences that can come from both outside and inside the church. Workers meetings traditionally have been the place where this is done, as such matters are best handled when only the family of God is present.
In conclusion, laboring together in the church with the saints of God requires unity, cooperation, and commitment to a common purpose. Workers meetings are one way we can cultivate these attributes, and thus influence God’s people to continue to move forward in alignment with God’s purposes for our organization.
<sup2>1<sup2> For more about our connection with those in our congregations, see the topic Relationship with Workers in the Church in this manual.
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