Archive for the ‘The Christian Life’ Category
By Mike Atnip
“Daniel,” I told my 14-year-old son, “it is supposed to be very cold over the weekend. Fill the firewood in the back room up to the windows so we don’t run out when it is cold.”
Since Daniel was feeling cold and a bit sluggish, as boys do sometimes at chore time, he wasn’t exactly excited about my plan. But he eventually made his way to the wood pile and began his task. Not too long afterwards, I made a trip to the back room for some wood to fill the stove. Daniel was finishing up…or at least he thought so.
“Daniel, that’s not near enough wood, you need to fill it up.”
“But I filled it up to the window,” he replied.
I laughed. “That’s what you call legalism! Go fill it up right.”
Yes, he had stacked the wood up to the windows, in a neat stack one piece wide. He had to smile himself, I think. He returned to the woodpile and I went for the camera to record a perfect example of legalism.
Now, before you dump this paper in the trash, thinking I am about to call discipleship “legalism,” hang on a minute. Heartfelt obedience is not legalism. However, heartless obedience is legalism. Daniel obeyed my command to fill the wood to the windows…legally. But his heartless obedience missed the whole point. Legalism can be defined as “trying to get by with as little as is legally possible.” It’s like my aunt, who proclaimed that police do not stop people until they are going at least five miles per hour over the posted speed limit. She wanted to be legal, so she would set her cruise control at 59 miles per hour, in a 55 mile per hour speed zone. She was a legalist to the core, trying to get by with as much as she could and still be “legal.”
Well, legalism runs in the family, in fact the whole human family. I have been guilty of it too many times myself. For example, when we moved to Bolivia, South America, in January of 2000, we knew that it was illegal to import guns into Bolivia. We wanted to take a .22 rifle along to do some hunting, since we planned to live in the country and get some wild game for meat. But, we also knew that it was not illegal to import gun parts into Bolivia. So, we took the rifle apart, and I took some gun parts into Bolivia, and another family took some gun parts. Lo and behold, when we got into Bolivia, we found we had enough parts to make a whole gun!
Legal? Yes. Legalism? To the core! While we obeyed the laws of Bolivia, we missed the point and made ourselves into hardcore legalists.
So how does this fit into the story of Anabaptist history? Christianity was introduced to our pagan Swiss forefathers by dedicated missionaries who lived simple lives, unfettered by a love of money and fame. Those missionaries lived and taught a simple, faithful obedience to Jesus.
But remember how I said above that legalism runs in the human family? As time went on, legalism towards the teachings of Jesus began to infect the descendants of the original Christians in the Swiss territories. Instead of fully surrendering in Gelassenheit (yieldedness) to King Jesus, and obeying His teachings, people began to look for loopholes. As more people squeezed through the loopholes, the holes were made larger so they could be passed without any effort. Finally, the holes were turned into large gates through which everybody passed through without even realizing that they were never intended to be passageways.
For example, from Jesus’ teaching about nonresistance, people began to say that revenge was fine as long as it was done “justly.” You can kill someone in self-defense, as long as you love the person while you hacked his head off with a sword. From there, it was broadened into outright warfare, as long as you were doing it in the name of Jesus. By this means, you could join a crusade to take back the Holy Lands. In fact, you could even get an indulgence for all your sins if you joined these crusades!
Strange, isn’t it, how a little loophole becomes a gate to the broad way? But that is exactly what happened in the centuries after Beatus and Gallus preached to our Swiss forefathers. And it was this very spirit of legalism, a.k.a. compromise, which the Anabaptists stood up to.
P.S. Daniel did a good job filling up the firewood. He has filled the room previously, on several occasions, to the windows and even beyond. Like all boys and a lot of men, he just had a spell of legalism that day.
By Matt Drayer
Anabaptists face a lot of pressure to conform to the world. Countless “Christians” feel it is not necessary to be separate from the world, as commanded in Scripture (Romans 12:1-2; II Corinthians 6:14-18; II Timothy 2:4; I Peter 2:9-10; I John 2:15-17). They believe Christians should go to war, participate in politics, enjoy worldly entertainment, live like the world, speak like the world, and dress like the world. They also think Christians of 2015 should disregard the head covering and the holy kiss. I want to encourage my Anabaptist brothers and sisters to stand strong on their Biblical convictions – and (most importantly) to stay focused on Jesus Christ!
It seems that over time, two things tend to happen to Anabaptist congregations:
They lose their first love and start to worship their convictions and traditions. They lose their convictions and start to conform to the churches around them.
A lot has been said about #1. I want to talk about #2. This has been my experience. In the congregation I belong to, we are losing our Anabaptist convictions. I want to share some of the reasons that brought us to where we are. It is not my desire to belittle my church, but to sound a warning to other Anabaptist congregations. I pray this will be helpful.
Failure to teach children. Parents need to pass on solid Biblical Anabaptist teachings to their children. Sadly, most of the parents in our congregation did not do this. They were too busy with their careers, playing golf, and watching television (which used to be discouraged in our church). Now, their children have grown up and became members of the church, but they have very shallow spiritual lives with little or no understanding of Anabaptist convictions.
Public school. Public schools have been a bad influence on our church. The majority of our parents send their children to public schools. Their children want to be involved in sports, dating, prom, etc.…but they also want to be Christians. Thus, the parents start to question our church’s convictions and say, “What’s wrong with sports, dating, prom, etc.?”
Supporting non-Anabaptist children. Too often, children that were raised in our church choose not to be a part of our church. Although they claim to be Christians, these (now grown up) children live in ways that drastically go against the convictions of our church. The parents of these children usually side with them because they do not want to admit that their children are wrong. Thus, numerous members of our congregation do not support our Anabaptist convictions because their hearts are with their non-Anabaptist children.
Failure to teach converts. Obviously, we want to rescue the perishing, but we also need to “make them disciples” (Matthew 28:19). We’ve helped a few people in our community get converted and they became members of our church (praise God!). But unfortunately, nobody taught these converts what we believe and what we stand for. Therefore, they do not embrace the convictions of the church.
Marrying into the church. Another problem we have is when somebody raised in our church (but is not a member), marries somebody from the community and brings them to church. Here is what usually happens: They want to go to church somewhere, so they come to our church, everybody is happy, and then they become members. However, the person from the community does not share the convictions of our church – they simply joined our church because their spouse did – and they subtly bring in non-Anabaptist ideas.
Voting. As a church with Anabaptist roots, we have always discouraged members from being a part of the government. However, somewhere along the line, voting became acceptable (and eventually encouraged). This has blurred the line of political involvement and caused our members to get caught up in the hysteria – taking sides, bashing the “opponents,” trusting in political parties, and accepting things (like war) in their justification of voting for certain people. Thus, the Kingdom of God is mixed with the kingdom of this world, and Anabaptist convictions are disappearing.
No teaching from the pulpit. Because of everything I mentioned, there is now a wide range of thoughts and opinions in our church. Therefore, church leadership is afraid to step on toes and does not explain Anabaptist convictions (or even bring them up) from the pulpit.
Brothers and sisters, I repeat, stand strong in your convictions! Please guard against the things I mentioned – “Lest Satan should get an advantage of us: for we are not ignorant of his devices” (II Corinthians 2:11). May God bless you.
Originally published in The Witness January 2015.
By Andrew V. Ste. Marie
“God is not a man, that he should lie; neither the son of man, that he should repent” (Numbers 23:19a), Moses declared. Indeed, God cannot change; “Jesus Christ the same yesterday, and to day, and for ever” (Hebrews 13:8). This is a truth which is clear in Scripture.
How, then, can some affirm that God could have changed His standard of conduct for man? How would it be possible for God to require more of His children in the New Testament than He required of the Israelites, under the Law of Moses? How could God change His law divinely revealed to Moses at Mount Sinai?
This very argument is urged against those who believe that the New Testament gives a radically higher code of conduct than the Old Testament – for instance, regarding divorce, remarriage, war, oaths, etc. Those who use this argument continue to follow Moses’ instructions regarding these topics under the assumption that since God never changes, His instructions to the children of Israel through Moses must still be binding for Christians today. What light does the Bible shed on this argument?
God’s Requirements Do Change
A careful investigation of the Scriptures will reveal that God’s requirements – His instructions to mankind – do indeed change if the situation of mankind changes. God’s own standard of morality – what He had in mind from the beginning as the standard of perfection – His ultimate, perfect will for mankind – never changes. However, what He actually does require of man differs based on mankind’s situation. When God commands something different, it is because something about man changed – not because God changed.
Let us examine the different sets of instructions which God had given to different people at different times. When Adam and Eve were first created, God gave the following instructions:
And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so (Genesis 1:28-30).
God gave Adam and Eve three commandments: 1) Multiply, 2) have dominion over the rest of creation, and 3) eat plants. Following the Fall of man and throughout the pre-Flood era, God never took back or changed His instructions regarding the eating of plants and not meat. It is quite likely that sinful, disobedient men did eat meat without God’s permission and it is certain that animals did so, but God had not changed His instructions as far as we know from Scripture.
However, following the Flood, God gave this set of instructions to Noah and his descendants:
And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth. And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea; into your hand are they delivered. Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things. But flesh with the life thereof, which is the blood thereof, shall ye not eat (Genesis 9:1-4).
Notice that now, following the Flood, the flesh of animals is given as food just as plants had been given earlier. Did God’s moral standard change? No; the situation of mankind changed, as the post-Flood climate seems to have been much different from the pre-Flood climate, and animal proteins and fats were now needed for survival and growth. In other words, God did not change; man’s situation changed. Does God’s change in instructions somehow challenge God’s unchanging nature? Apparently it does not; the unchanging God gave a different set of instructions, showing us that these facts do not contradict in His infinite wisdom.
The Law of Moses
At a later time in history, God gave a complete set of laws to His chosen people, Israel. The Law of Moses, given on Mt. Sinai, contained rules concerning moral, ceremonial, religious, civil, environmental, and hygienic behavior. Up to this time, this was the fullest revelation of God’s will and plan for mankind, and He intended for the Israelites to prosper in obedience to this revelation:
I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken. O that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever!…Ye shall observe to do therefore as the LORD your God hath commanded you: ye shall not turn aside to the right hand or to the left. Ye shall walk in all the ways which the LORD your God hath commanded you, that ye may live, and that it may be well with you, and that ye may prolong your days in the land which ye shall possess (Deuteronomy 5:28b-29, 32-33).
Why was the Law of Moses given? The Apostle Paul wrote:
Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator (Galatians 3:19).
The Law was given because of transgression – because of sin. However, it was only intended to be a temporary solution to the problem of sin. Notice that Paul said the Law was added “till the seed should come”. The context reveals that the “seed” of whom Paul is speaking is Christ (Galatians 3:16).
The Israelites accepted the obligations in the Law of Moses, and God promised that He would not break the covenant He had made with Israel (Judges 2:1).
The Law’s Moral Teachings
So what were the moral requirements contained in the Law of Moses? If it is true that God’s standard of morality never changes, what commandments contained in Moses’ law would we still be under the obligation of keeping?
War was commanded under the Law of Moses (Numbers 25:16-18; 31:1-4; Deuteronomy 7:1-3; commandments regarding how war was to be conducted are found in Numbers 10:9; Deuteronomy 20:1-20). Divorce and remarriage were allowed (Deuteronomy 21:10-14; 22:13-29; 24:1-4). The swearing of oaths was commanded under certain circumstances (Exodus 22:10-12; Numbers 5:19-22; Deuteronomy 6:13-15; 10:20-21).
It is commandments like these which our Protestant friends wish to keep living under when they insist that God’s moral requirements never change. They wish to keep their war, their patriotism, their divorce and remarriage, and their oaths. However, they are not consistent in respect to obeying the Law of Moses. There are many moral teachings contained in the Law of Moses which few, if any, Protestants or Evangelicals obey.
And if a man sell his daughter to be a maidservant, she shall not go out as the menservants do. If she please not her master, who hath betrothed her to himself, then shall he let her be redeemed: to sell her unto a strange nation he shall have no power, seeing he hath dealt deceitfully with her. And if he have betrothed her unto his son, he shall deal with her after the manner of daughters. If he take him another wife; her food, her raiment, and her duty of marriage, shall he not diminish. And if he do not these three unto her, then shall she go out free without money (Exodus 21:7-11).
If a man have two wives, one beloved, and another hated, and they have born him children, both the beloved and the hated; and if the firstborn son be hers that was hated: Then it shall be, when he maketh his sons to inherit that which he hath, that he may not make the son of the beloved firstborn before the son of the hated, which is indeed the firstborn: But he shall acknowledge the son of the hated for the firstborn, by giving him a double portion of all that he hath: for he is the beginning of his strength; the right of the firstborn is his (Deuteronomy 21:15-17).
Another requirement of the Law of Moses is that men should not trim their beards. Many Evangelicals are either clean-shaven or have short beards. Few have long, Mosaicly-prescribed beards.
Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard (Leviticus 19:27).
Another requirement not often obeyed is this one regarding the use of fabrics in clothing:
Thou shalt not wear a garment of divers sorts, as of woollen and linen together (Deuteronomy 22:11).
Most professing Christians freely wear clothes made of synthetic/cotton or synthetic/wool cloth.
Another point most professing Christians – who profess to be following the Law’s rules on divorce and remarriage – do not notice or follow is that in the Law, divorce is only allowed to men. Wives were never permitted to divorce their husbands. Yet in America today, the majority of divorces are initiated by the wife.
We must note Paul’s words in Galatians 5:3:
For I testify again to every man that is circumcised, that he is a debtor to do the whole law.
For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all (James 2:10).
If we have undertaken to obey the Law of Moses and put ourselves under that yoke, we cannot pick and choose which commandments we wish to obey and ignore the ones we do not wish to obey. If we are going to obey the Law of Moses, we have to obey the entire Law of Moses!
The New Covenant Prophesied
God had promised not to break the Covenant that He had made with the children of Israel, that is, the Law of Moses (Judges 2:1). However, He knew that the Old or Mosaic Covenant was not perfect (Hebrews 8:7-8). The children of Israel, although they had promised to obey and keep the covenant, broke it again and again and again (Jeremiah 31:32; Hebrews 8:9). A new covenant was needed – and God, through the prophets, told His people that the day was coming when a new covenant would be made.
The first prophet to foretell this new covenant was, surprisingly, Moses himself.
The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; According to all that thou desiredst of the LORD thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not. And the LORD said unto me, They have well spoken that which they have spoken. I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him (Deuteronomy 18:15-19).
This prophecy of Christ and His teachings (which is explicitly applied to Christ by the apostles – Acts 3:22-32, 7:37-38) foretold that this Prophet would be like Moses, would be an Israelite, and would speak all the words which God commanded Him. Moreover, it was these words – the words of this Prophet – which all would be obligated to hearken to (hearken means “to hear and obey”).
In what way was Christ like Moses? How was He more like Moses than any of the other Old Testament prophets? Moses had authority from God to give new commandments to the people, which they were obligated to obey. All of the other Old Testament prophets – Isaiah, Jeremiah, Haggai, etc. – pointed back to the Law of Moses for the people’s standard of behavior. They did not have authority from God to hand down new commandments to the people. However, Christ had the authority from God to give new commandments – new laws – which then another group of apostles, prophets, and teachers would point back to as the authoritative basis for life in God’s kingdom. In this way, Christ was like Moses.
The rest of the prophets, while pointing back to the Law of Moses as authoritative for their time, yet pointed forward to a new day, when the Prophet like unto Moses would institute a new covenant. This new covenant – and the new revelation of the kingdom of God which would accompany it – was foreseen to have ethical teachings distinctively different from those of the Law of Moses. Isaiah prophesied:
And it shall come to pass in the last days, that the mountain of the LORD’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem. And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more (Isaiah 2:2-4).
This prophecy foresees the spiritual house of the Lord (I Peter 2:5) which would be established in the last days. “Many people” would be attracted by this new revelation of God’s plan and purpose for man, a veiled prophecy of the coming of the Gentiles to faith in God and obedience to the new covenant. It was foretold that this new law would come out of Jerusalem and the land of Israel, as actually occurred when the Twelve Apostles and others spread out from the land of Israel, taking God’s new covenant Word all across the then-known world. Finally, in this age, the Lord would “judge among the nations” and “rebuke many people.” This new covenant age would affect far more than just the nation of Israel, as had been the case with the Old Covenant. God’s rebukes and reproof would have their effects for the Gentiles as well. And what would be the effects of these judgments and rebukes? War and carnal fighting would cease, just as Jesus and the Apostles taught.
Isaiah later prophesied:
And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD. As for me, this is my covenant with them, saith the LORD; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the LORD, from henceforth and for ever (Isaiah 59:20-21).
The work of the Redeemer – the Messiah – would be to turn the descendants of Jacob away from transgression. Then the Lord – the Father – gives a description of the New Covenant: The words which He would command the Messiah to speak would never depart from His mouth, or from the mouth of His spiritual seed, forever. These words – the words of the Messiah – would be repeated forever. They would be the lasting message which God wants repeated. We must obey and teach these words (for other prophesies by Isaiah regarding the new covenant, see Isaiah 42:1-10; 49:8; and 55:3).
The prophet Jeremiah also foretold of the new covenant. In Jeremiah 31:31-34, we read:
Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.
This new covenant would be “not according to the covenant that I made with their fathers.” It would be a covenant of laws written on the heart, rather than on tables of stone. We must learn from the words which Christ taught, the words of the new covenant, rather than the words of the old covenant written on tables of stone.
Did Jesus Change the Moral Requirements?
Finally, the Messiah Himself came. Jesus said, “The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it” (Luke 16:16). He came and preached the gospel of the kingdom and the new covenant which was to govern it. So to answer the question, “did Jesus change the moral requirements given in the Law of Moses?”, we must go to the primary source: Jesus’ words themselves. A comparison of the moral teachings of the Mosaic Law with those of Jesus and His Apostles shows clearly the difference between them.
Moses said: “If men strive…And if any mischief follow, then thou shalt give life for life, Eye for eye, tooth for tooth, hand for hand, foot for foot, Burning for burning, wound for wound, stripe for stripe” (Exodus 21:22a, 23-25). Jesus said:
Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou away (Matthew 5:38-42).
When the LORD thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou; And when the LORD thy God shall deliver them before thee; thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor shew mercy unto them (Deuteronomy 7:1-2).
Jesus summarized the Law’s teaching on neighbors and enemies (the enemy portion is a summary, not a direct quote), then went on to give a new teaching:
Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect (Matthew 5:43-48).
For though we walk in the flesh, we do not war after the flesh: (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ (II Corinthians 10:3-5).
If any man have an ear, let him hear. He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints (Revelation 13:9-10).
As we saw above, Moses regulated polygamy, but did not completely forbid it. Jesus, however, restored marriage to its Edenic state – one man and one woman for life. He restored marriage to how it was “from the beginning” (Matthew 19:3-9). Paul reinforces this by stating, “Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband” (I Corinthians 7:2).
Divorce and Remarriage
As noted above, the Law of Moses allowed a relatively easy divorce for most husbands, and allowed remarriage for most cases of divorce as well. However, Jesus completely shut that door, leaving only the “fornication clause” as a reason for divorce. (It is to be noted that neither Jesus nor the Apostles ever allowed remarriage after divorce, for any reason or in any case.) See Matthew 5:31-32; 19:3-9; Mark 10:1-12; Luke 16:18; Romans 7:2-3; I Corinthians 7:10-16.
Moses said, “Thou shalt not commit adultery” (Exodus 20:14). While the Law also forbade coveting another man’s wife, there was no commandment saying that all sexual lust was sinful. Jesus, however, taught:
Ye have heard that it was said by them of old time, Thou shalt not commit adultery: But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart (Matthew 5:27-28).
Moses commanded regarding every baby boy born to the Israelites, “And in the eighth day the flesh of his foreskin shall be circumcised” (Leviticus 12:3). The New Covenant, however, did away with the need for circumcision – a major theme of the Apostle Paul’s writings. Jesus introduced the new and spiritual circumcision, the fulfillment of the type of the physical action: “And ye are complete in him, which is the head of all principality and power: In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ” (Colossians 2:10-11).
Moses commanded that the high priest should wear a mitre during his duties in the Tabernacle/Temple:
And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, HOLINESS TO THE LORD. And thou shalt put it on a blue lace, that it may be upon the mitre; upon the forefront of the mitre it shall be. And it shall be upon Aaron’s forehead, that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the LORD. And thou shalt embroider the coat of fine linen, and thou shalt make the mitre of fine linen, and thou shalt make the girdle of needlework (Exodus 28:36-39).
However, the new covenant introduced a new teaching:
Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you. But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. Every man praying or prophesying, having his head covered, dishonoureth his head…For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man (I Corinthians 11:2-4, 7).
Thou shalt fear the LORD thy God, and serve him, and shalt swear by his name (Deuteronomy 6:13).
And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the LORD (Leviticus 19:12).
If a man vow a vow unto the LORD, or swear an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceedeth out of his mouth (Numbers 30:2).
Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: But I say unto you, Swear not at all; neither by heaven; for it is God’s throne: Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil (Matthew 5:33-37).
But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation (James 5:12).
Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled (Matthew 5:17-18).
What would it mean to destroy the Law and the prophets? Jesus did not teach that the Law was useless; He did not claim that it was not a genuine revelation from God; He did not teach that the Law was wicked. Rather, He came to fulfill the Law. He taught a new way, in which we would not only do what the Law taught (do not commit adultery) but also the higher righteousness which God desired (do not lust). He taught a new and higher way, in which the righteousness we act out now (love your enemies) surpasses the righteousness demanded by the Law (thou shalt utterly destroy them). Thus, Paul said, “For Christ is the end of the law for righteousness to every one that believeth” (Romans 10:4).
Moral and Ceremonial
Protestant reformer John Calvin was not impressed when he encountered the Anabaptists’ teaching that Christians could not be government officials and could not swear oaths. In response to this, he wrote:
Therefore, there resteth none other evasion, to these enemies of all order, but to say, that God requireth a greater perfection in the Christian Church than he did among the people of the Jews. Now this is very true, touching ceremonies. But that we have any other rule to live by, touching the moral law, as we call it, than had the ancient people, is a false opinion…
Therefore to say that Moses did but half teach the people of Israel to honour and serve God, is a blasphemy, first forged by the Papists, and now renewed by these poor fantasticals, which take for a revelation from heaven, whatsoever fables they have heard of their grandmothers.
Calvin’s claim, that the New Covenant did have more perfect ceremonies, but that the moral law of Moses was still in effect, is still repeated today. Is this Scriptural? Is Moses’ Law divided into two parts, one of which was done away by Christ, the other part which is still binding?
There are at least six reasons why this argument does not hold water.Such a division is never mentioned in Scripture. The Mosaic Law is so far-reaching that it is hard to divide all of the laws neatly into just two or three categories. There are moral teachings (regarding murder, stealing, etc.); there are ceremonial or religious teachings (the sacrifices and temple services); there are civil teachings (commandments regarding jurisprudence, the cities of refuge, etc.); there are hygienic teachings (regarding the proper disposal of waste, the treatment of lepers, etc.); and there are environmental laws (regarding the harvesting of birds and cutting trees). How are we to neatly divide all of these laws into two or three categories, and then decide which ones apply to us today and which ones do not? Who gets to decide what applies today and what does not? Some laws bridge the gap between moral and ceremonial, and other, requirements. For instance, lepers were banished from the camp to avoid the contamination of others; this could be called a law regarding hygiene or sanitation. Yet the ceremony governing the readmittance of the leper into the community upon healing is undoubtedly a ceremonial law. Different types of laws are often intermingled in the same contexts. For instance, beginning in Deuteronomy 22:5, we have a moral law regarding cross-dressing, which was forbidden. The next two verses (6-7) have an environmental protection law, regarding the harvesting of birds. The next verse has a law regarding construction of a new house – a moral commandment, because the reason for the law was “that thou bring not blood upon thine house”. Verse 9 has a law that “Thou shalt not sow thy vineyard with divers seeds: lest the fruit…be defiled.” This law does not seem to fit neatly in either the moral or ceremonial categories. A similar classification-defying law follows in verse 10. With this mixture of moral, ceremonial, and other types of laws in the same contexts, how are we to declare which apply today and which do not? Finally, the Ten Commandments (with the possible exception of the Fourth Commandment on the Sabbath) are clearly moral commandments. Yet even these have been “done away” in Christ (II Corinthians 3:6-10).
The Hardness of Your Hearts
Why were the requirements of the Law of Moses lower than what God actually wanted? The answer is found in the words of Jesus, as He was explaining why His teaching regarding divorce and remarriage was more rigorous than that of Moses.
The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause? And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female, And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away? He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so. 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 (Matthew 19:3-9).
Why did Moses allow things which were outside the perfect will of God, and which Jesus did away with? Because of the hardness of the Israelites’ hearts. If they had soft hearts, responsive to God’s will and the voice of His Spirit and willing to obey, God could have given the Israelites the commandments He gave through His Son. Why could He not? They had hard hearts – and it is not within man’s power to change his own heart from a hard heart to a soft, living one. Death is the consequence of sin, and when man’s spirit dies, he cannot resurrect it himself. Christ came that we might have life again (John 10:10). God had promised that the hard hearts of the Old Covenant would be replaced, under the New Covenant, with soft, fleshy hearts (Ezekiel 11:19-21). We learn in the New Testament that this soft heart is God’s own heart – His own Spirit – His own nature – imparted to us (see, for instance, II Peter 1:4). Thus, with Christ Himself living within us, we are enabled to live as He did in the world and show the world what kind of Being God is. For instance, we are now enabled to treat our enemies well, just as God does (Matthew 5:45, 48; Luke 6:35-36).
God’s ultimate standard of right and wrong – what He had in mind originally for man – never changes. However, His instructions to man do change based upon changes in man’s situation. For instance, the change brought about by the global Flood brought about a change in God’s instructions regarding diet. Similarly, the change in heart made possible by the work of Christ is accompanied by a change in the moral requirements God has given to His people. Whereas Moses, because of the hardness of the Israelites’ hearts, allowed divorce, remarriage, war, oaths, polygamy, etc., Christ forbids these and teaches a higher level of ethics for His children. Those who have soft, spiritual hearts and have entered the New Covenant will submit to these requirements which Jesus communicated.
 See Andrew V. Ste. Marie, “Did Animals Eat Meat Before the Flood?,” Creation Matters 16(1) (January/February 2011):1-4.
 At least they do today. Martin Luther actually taught that in some circumstances, it was acceptable for a man to have more than one wife because Abraham did.
 While no Protestant teacher today that I know of would say that it is acceptable for a man to have more than one wife at a time, many actually do endorse a form of polygamy by approving of divorce and remarriage. Mennonite bishop George R. Brunk I humorously wrote, “The Mormons dragged polygamy out of the Old Testament into their church and Protestantism did the same with divorce. A member of the one group drives his wives abreast and a member of the other drives his in tandem style and neither has a word in the Gospel to justify himself” (“Notes and Items,” Sword and Trumpet 5(4) (October 1933):23.)
 Of all divorces, 67-75% are filed by wives (varies by state). This number is significantly higher among those divorces in which minor children are involved. See David W. Bercot, The Kingdom that Turned the World Upside Down, 2003, Scroll Publishing, pp. 51-52.
 Whereas most Protestants today take this passage from Isaiah and similar ones from the Old Testament to be prophecies of the Millennial Reign of Christ (still in the future), the early Christians uniformly interpreted it in a manner similar to my explanation here.
 Note that Paul calls this teaching on the headcovering/head un-covering an “ordinance,” or a “tradition” – something transmitted or handed down. This indicates that Paul handed it down to the Corinthians from another source. He was not making up something new; he (and the other Apostles) had received it directly from Christ Himself.
 John Calvin, A Short Instruction for to arme all good Christian people agaynst the pestiferous errours of the common secte of the Anabaptistes.
Originally published in The Witness, November 2014.
By Justin Martyr
From Justin Martyr’s Dialogue with Trypho, A Jew. Justin was martyred c. 165 A.D. From Ante-Nicene Fathers, volume 1, pp. 253-254.
But that the Gentiles would repent of the evil in which they led erring lives, when they heard the doctrine preached by His apostles from Jerusalem, and which they learned through them, suffer me to show you by quoting a short statement from the prophecy of Micah, one of the twelve [minor prophets]. This is as follows:
And in the last days the mountain of the Lord shall be manifest, established on the top of the mountains; it shall be exalted above the hills, and people shall flow unto it. And many nations shall go, and say, Come, let us go up to the mountain of the Lord, and to the house of the God of Jacob; and they shall enlighten us in His way, and we shall walk in His paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. And He shall judge among many peoples, and shall rebuke strong nations afar off; and they shall beat their swords into ploughshares, and their spears into sickles: nation shall not lift up a sword against nation, neither shall they learn war any more. And each man shall sit under his vine and under his fig tree; and there shall be none to terrify: for the mouth of the Lord of hosts hath spoken it. For all people will walk in the name of their gods; but we will walk in the name of the Lord our God for ever. And it shall come to pass in that day, that I will assemble her that is afflicted, and gather her that is driven out, and whom I had plagued; and I shall make her that is afflicted a remnant, and her that is oppressed a strong nation. And the Lord shall reign over them in Mount Zion from henceforth, and even for ever.
…Now I am aware that your [the Jews’] teachers, sirs, admit the whole of the words of this passage to refer to Christ; and I am likewise aware that they maintain He has not yet come; or if they say that He has come, they assert that it is not known who He is; but when He shall become manifest and glorious, then it shall be known who He is. And then, they say, the events mentioned in this passage shall happen, just as if there was no fruit as yet from the words of the prophecy. O unreasoning men! understanding not what has been proved by all these passages, that two advents of Christ have been announced: the one, in which He is set forth as suffering, inglorious, dishonoured, and crucified; but the other, in which He shall come from heaven with glory, when the man of apostasy, who speaks strange things against the Most High, shall venture to do unlawful deeds on the earth against us the Christians, who, having learned the true worship of God from the law, and the word which went forth from Jerusalem by means of the apostles of Jesus, have fled for safety to the God of Jacob and God of Israel; and we who were filled with war, and mutual slaughter, and every wickedness, have each through the whole earth changed our warlike weapons,—our swords into ploughshares, and our spears into implements of tillage,—and we cultivate piety, righteousness, philanthropy, faith, and hope, which we have from the Father Himself through Him who was crucified; and sitting each under his vine, i.e., each man possessing his own married wife. For you are aware that the prophetic word says, ‘And his wife shall be like a fruitful vine.’ Now it is evident that no one can terrify or subdue us who have believed in Jesus over all the world. For it is plain that, though beheaded, and crucified, and thrown to wild beasts, and chains, and fire, and all other kinds of torture, we do not give up our confession; but the more such things happen, the more do others and in larger numbers become faithful, and worshippers of God through the name of Jesus. For just as if one should cut away the fruit-bearing parts of a vine, it grows up again, and yields other branches flourishing and fruitful; even so the same thing happens with us. For the vine planted by God and Christ the Saviour is His people.
We who carry about our very soul, our very body, exposed in this world to injury from all, and exhibit patience under that injury; shall we be hurt at the loss of less important things? Far from a servant of Christ be such a defilement as that the patience which has been prepared for greater temptations should forsake him in frivolous ones. If one attempt to provoke you by manual violence, the monition of the Lord is at hand: “To him,” He saith, “Who smiteth thee on the face, turn the other cheek likewise.” Let outrageousness be wearied out by your patience. Whatever that blow may be, conjoined with pain and contumely, it shall receive a heavier one from the Lord. You wound that outrageous one more by enduring: for he will be beaten by Him for whose sake you endure. If the tongue’s bitterness break out in malediction or reproach, look back at the saying, “When they curse you, rejoice.” The Lord Himself was “cursed” in the eye of the law; and yet is He the only Blessed One. Let us servants, therefore, follow our Lord closely; and be cursed patiently, that we may be able to be blessed.
(From Tertullian’s work On Patience, written circa 202 A.D. Translation from Ante-Nicene Fathers volume 3, p. 712.)
 Contumely, n. Rudeness or reproach compounded of haughtiness and contempt; contemptuousness; insolence; contemptuous language. (Webster’s 1828 Dictionary).
Editor’s Note: Ignatius was a student of the apostle John and a bishop in Antioch. Polycarp was a fellow-student of the apostle John and a bishop in Smyrna. Ignatius wrote this letter to his friend Polycarp while he (Ignatius) was on the way to his martyrdom in Rome. Polycarp was himself to meet with martyrdom some years later in Smyrna.
This letter by Ignatius is very inspiring and is full of material for deep reflection. It is my personal favorite of the letters of Ignatius.
This translation is taken from the Ante-Nicene Fathers, volume 1, pp. 93-96. The “shorter version” is used. I have modernized the language somewhat to make it easier for the modern reader.—Ed.
Ignatius, who is also called Theophorus, to Polycarp, Bishop of the Church of the Smyrnaeans, or rather, who has, as his own bishop, God the Father, and the Lord Jesus Christ: [wishes] abundance of happiness.
Having obtained good proof that your mind is fixed in God as upon an immoveable rock, I loudly glorify [His name] that I have been thought worthy [to behold] your blameless face, which may I ever enjoy in God! I entreat you, by the grace with which you are clothed, to press forward in your course, and to exhort all that they may be saved. Maintain your position with all care, both in the flesh and spirit. Have a regard to preserve unity – nothing is better than that. Bear with all, even as the Lord does with you. Support all in love, as you do. Give yourself to prayer without ceasing. Beg for more understanding than you already have. Be watchful, possessing a sleepless spirit. Speak to every man separately, as God enables you. Bear the infirmities of all, as being a perfect athlete [in the Christian life]: where the labor is great, the gain is all the more.
If you love the good disciples, you merit no thanks for that; but rather seek by meekness to subdue the more troublesome. Every kind of wound is not healed with the same plaster. Mitigate violent attacks [of disease] by gentle applications. Be in all things “wise as a serpent, and harmless as a dove.” For this purpose you are composed of both flesh and spirit, that you may deal tenderly with those [evils] that present themselves visibly before you. And as respects those that are not seen, pray that [God] would reveal them to you, in order that you may be wanting in nothing, but may abound in every gift. The times call for you, as pilots do for the winds, and as one tossed with tempest seeks for the haven, so that both you [and those under your care] may attain to God. Be sober as an athlete of God: the prize set before you is immortality and eternal life, of which you are also persuaded. In all things may my soul be for yours, and my bonds also, which you have loved.
Let not those who seem worthy of credit, but teach strange doctrines, fill you with apprehension. Stand firm, as does an anvil which is beaten. It is the part of a noble athlete to be wounded, and yet to conquer. And especially, we ought to bear all things for the sake of God, that He also may bear with us. Be ever becoming more zealous than what you are. Weigh carefully the times. Look for Him who is above all time, eternal and invisible, yet who became visible for our sakes; who cannot be felt with the touch and who cannot suffer pain, yet who became capable of feeling pain on our account; and who in every kind of way suffered for our sakes.
Let not widows be neglected. You should be their protector and friend, second only to the Lord. Let nothing be done without your consent; neither should you do anything without the approval of God, which indeed you do not do, inasmuch as you are steadfast. Let your assembling together be of frequent occurrence: seek after all by name. Do not despise either male or female slaves, yet neither let them be puffed up with conceit, but rather let them submit themselves the more, for the glory of God, that they may obtain from God a better liberty. Let them not long to be set free [from slavery] at the public expense, that they be not found slaves to their own desires.
Flee evil arts; but all the more discourse in public regarding them. Speak to my sisters, that they love the Lord, and be satisfied with their husbands both in the flesh and spirit. In like manner also, exhort my brethren, in the name of Jesus Christ, that they love their wives, even as the Lord the Church. If anyone can continue in a state of purity [celibacy], to the honor of Him who is Lord of the flesh, let him so remain without boasting. If he begins to boast, he is undone; and if he reckons himself greater than the bishop, he is ruined. But it becomes both men and women who marry, to form their union with the approval of the bishop, so that their marriage may be according to God, and not after their own lust. Let all things be done to the honor of God.
[Addressed to the congregation:] Give ye heed to the bishop, that God also may give heed to you. My soul be for theirs that are submissive to the bishop, to the presbyters, and to the deacons, and may my portion be along with them in God! Labor together with one another; strive in company together; run together; suffer together; sleep together; and awake together, as the stewards, and associates, and servants of God. Please Him under whom you fight, and from whom you receive your wages. Let none of you be found a deserter. Let your baptism endure as your arms; your faith as your helmet; your love as your spear; your patience as a complete armor. Let your works be the charge assigned to you, that ye may receive a worthy recompense. Be long-suffering, therefore, with one another, in meekness, as God is towards you. May I have joy of you forever!
Seeing that the church which is at Antioch in Syria is, as report has informed me, at peace, through your prayers, I also am the more encouraged, resting without anxiety in God, if indeed by means of suffering I may attain to God, so that, through your prayers, I may be found a disciple [of Christ]. It is fitting, O Polycarp, most blessed in God, to assemble a very solemn council, and to elect one whom you greatly love, and know to be a man of activity, who may be designated the messenger of God; and to bestow on him this honor that he may go into Syria, and glorify your ever active love to the praise of Christ. A Christian has not power over himself, but must always be ready for the service of God. Now, this work is both God’s and yours, when ye shall have completed it to His glory. For I trust that, through grace, ye are prepared for every good work pertaining to God. Knowing, therefore, your energetic love of the truth, I have exhorted you by this brief Epistle.
Inasmuch as I have not been able to write to all the churches, because I must suddenly sail from Troas to Neapolis, as the will [of the emperor] enjoins, [I beg that] you, as being acquainted with the purpose of God, will write to the adjacent churches, that they also may act in like manner, such as are able to do so sending messengers, and the others transmitting letters through those persons who are sent by you, that you may be glorified by a work which shall be remembered forever, as indeed you are worthy to be. I salute all by name, and in particular the wife of Epitropus, with all her house and children. I salute Attalus, my beloved. I salute him who shall be deemed worthy to go [from you] into Syria. Grace shall be with him forever, and with Polycarp that sends him. I pray for you to have happiness forever in our God, Jesus Christ, by whom continue in the unity and under the protection of God. I salute Alce, my dearly beloved. Fare well in the Lord.
On March 28, 2014, a debate was held in Boston, Massachusetts, on the topic “It’s Just War: Can Christians Fight?” Two men took a position of Biblical nonresistance and two took a Just War Theory position. Defending nonresistance were David Bercot, an attorney and scholar of early Christianity, and Dean Taylor, popular speaker, author, and an ex-Army soldier who left as a conscientious objector. Defending the Just War Theory were two theologians, philosophers, authors, and professors, Dr. J. Daryl Charles (an Evangelical Protestant) and Dr. Peter Kreeft (Roman Catholic). The debate lasted two hours and was held before a large audience.
A range of products related to the debate, including CD and .mp3 CD recordings, a partial transcript with commentary, and a complete transcript, are available from Sermon on the Mount Publishing. Click here for more information.
Matt. 5:33-37; James 5:12.
By Simon P. Yoder
“Swear not at all”—thus taught the Son
Of God, that pure and holy One,
Whose words with truth are ever rife;
Who for a ransom gave his life—
Man to restore from Adam’s fall—
Yes, Jesus said, “Swear not at all.”
“Swear not at all.” In times of old,
Before Christ came truth to unfold,
Oaths were allowed, and men would bind
Themselves with solemn oaths to find
Their perjured souls could not obey—
But Jesus taught a better way.
“Swear not at all,” whate’er you do,
Oaths cannot make your words more true.
Speak words of promise with a “yea,”
And when denying, answer “nay;”
But keep your lips from words profane,
They come of evil and are vain.
“Swear not at all,” said Christ; and James
His own apostle too, proclaims
The same divine commands for see:
“Above all things swear not!” said he.—
And are not here forbidden both
The statesman and the ruffian’s oath?
“Swear not at all” includes all kinds
Of oaths, and how the swearer finds
A way to reconcile his words
With the plain teachings of the Lord
I know not,—for to great and small
Is this command: “Swear not at all.”
“Swear not at all.”—Then while we live
O let us due obedience give
To this commandment firm and plain.
No “legal oaths” nor words profane
From Christian lips should ever fall,
Since Jesus said, “SWEAR NOT AT ALL.”
Originally published in the Herald of Truth 11(11) (November 1874):185.
From Justin Martyr’s First Apology, addressed to the Roman emperor Antoninus Pius. Justin was martyred c. 165 A.D. From Ante-Nicene Fathers, volume 1, pp. 166-167.
What sober-minded man, then, will not acknowledge that we are not atheists, worshipping as we do the Maker of this universe, and declaring, as we have been taught, that He has no need of streams of blood and libations and incense; whom we praise to the utmost of our power by the exercise of prayer and thanksgiving for all things wherewith we are supplied, as we have been taught that the only honor that is worthy of Him is not to consume by fire what He has brought into being for our sustenance, but to use it for ourselves and those who need, and with gratitude to Him to offer thanks by invocations and hymns for our creation, and for all the means of health, and for the various qualities of the different kinds of things, and for the changes of the seasons; and to present before Him petitions for our existing again in incorruption through faith in Him…
And thus do we also, since our persuasion by the Word, stand aloof from them [the demons], and follow the only unbegotten God through His Son—we who formerly delighted in fornication, but now embrace chastity alone; we who formerly used magical arts, dedicate ourselves to the good and unbegotten God; we who valued above all things the acquisition of wealth and possessions, now bring what we have into a common stock, and communicate to every one in need; we who hated and destroyed one another, and on account of their different manners would not live with men of a different tribe, now, since the coming of Christ, live familiarly with them, and pray for our enemies, and endeavor to persuade those who hate us unjustly to live conformably to the good precepts of Christ, to the end that they may become partakers with us of the same joyful hope of a reward from God the ruler of all.
By Brother Henry
From the January 1871 issue of Herald of Truth, p. 10. Title ours. All capitalization and emphasis as in the original.
Not long since a mother talked to me about her children, and said they obeyed her very well, only they wanted their clothes more fashionable than she was willing they should. Her youngest daughter, who was perhaps twelve years old, said that if they did not have their clothes something near like other people, they would be laughed at and made sport of. Well the little girl was right; those who do not love and obey God, and make light of his commandments, as though he did not mean what he said, do laugh at those who love and obey him and try to keep his commandments. Good people never laugh at those who try to please God, and we must not forget that he has said, “Come ye out from among them, and touch not the unclean thing (the wickedness and foolishness of the world), and I will receive you and will be a Father unto you, and ye shall be my sons and daughters.” We must not forget that Jesus says, “If any man will come after me, let him deny himself (forsake everything that belongs to this world, that is vain and foolish), and take up his cross, and follow me.” Again we read, “Know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.”
Now then, children, whose friend do you wish to be? or who would you like to have for your friend, the wicked people of this world or God? I think you will all say, I want God to be my friend. Well then, if you want him to be your friend, you must become willing to be laughed at by the people. They who are not willing to be laughed at in this world, must be laughed at and rejected after they die. If we are not willing to be laughed at, we will be the enemies of God, and hear what God says about his enemies, “But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.” Luke 19:27.
Would you not rather have God to be your friend and be laughed at now, than to be laughed at by him and never be permitted to live with him in heaven? “He that sitteth in the heavens shall laugh. The Lord shall have them in derision.” Psalm 2:4. “The wicked plotteth against the just, and gnasheth upon him with his teeth. The Lord shall laugh at him; for he seeth that his day is coming.” Ps. 37:12, 13. “I also will laugh at your calamity; I will mock when your fear cometh,” Prov. 1:26. Read also the rest of the verses of this chapter. Hear what the Bible says about those who laugh at others and do not obey God, “Woe unto you that laugh now, for ye shall mourn and weep,” Luke 6:25.
Jesus our Savior also was laughed at, as we read, “And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him.” Mark 10:34. “And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand; and they bowed the knee before him, and mocked him.” [Matthew 27:29].
Now I hope this little girl, and all the little girls and boys who read this, will hereafter try to please and obey God, and be willing to be laughed at for Jesus’ sake.