by Mark Mayberry
Synopsis: In his editorial, Mark considers the rights and responsibilities that we enjoy in three divinely ordained shared relationships: family, civil government, and the church.
We may be related by blood, ancestry, marriage, political philosophy, language, cultural heritage, or faith. Some shared relationships are transient and trivial, while others are perpetual and profound. Let us explore the interaction between the rights and responsibilities of three divinely ordained shared relationships: family, civil government, and the church.
Each contains blessings and benefits as well as duties and demands. At different points in human history, each of these has been described as a covenantal relationship. What is a covenant? Merriam-Webster defines a “covenant” as “(1) a usually formal, solemn, and binding agreement: COMPACT; (2) a written agreement or promise usually under seal between two or more parties, especially for the performance of some action.”
The Greek word diathēkē, occurring thirty-three times in the New Testament, and translated “covenant(s),” refers to a “testament, will, or covenant” (Thomas, 1242). Louw and Nida define it as “the verbal content of an agreement between two persons specifying reciprocal benefits and responsibilities” (34.44).
God established a covenant with Noah (Gen. 6:17-22). Warning him of the coming deluge, God said, “I will establish My covenant with you, and you shall enter the ark—you and your sons and your wife, and your sons’ wives with you. . . .” Afterward, He made another covenant with Noah, promising never again to destroy the world by a flood, setting the rainbow in the clouds as a sign of that covenant (Gen. 9:8-15).
God made a covenant with Abram/Abraham and his descendants, providing a three-fold promise (land, nation, and Seed) while demanding their loyalty and obedience (Gen. 15:18-21). This covenant was repeated with Isaac, Jacob, and their descendants (Exod. 2:24-25).
After delivering the Hebrews from Egyptian bondage, the Lord made a covenant with the nation of Israel at Mt. Sinai with conditional (if/then) stipulations (Exod. 19:3-6). This covenant was limited to the descendants of Abraham (Exod. 34:27).
Anticipating the establishment of the Messianic kingdom, Jeremiah foreshadowed the establishment of a new and better covenant (Jer. 31:31-34). It potentially encompasses all humanity: i.e., “whoever calls on the name of the Lord” (Joel 2:30-32; Rom. 10:11-13).
As heirs of this promise, Christians are called into a covenant relationship with the Lord Jesus Christ, our great High Priest, who has “become the guarantee of a better covenant” (Heb. 7:17-22). This covenant was ratified by His blood (Heb. 9:18-28; cf. 12:22-24; etc.).
God called Adam and Eve into a covenant relationship (Gen. 2:18-24). Sadly, not everyone respects this covenantal relationship of marriage. Warning against sexual immorality, Solomon spoke of the adulteress who “leaves the companion of her youth and forgets the covenant of her God” (Prov. 2:16-19). Malachi condemned the Israelites of his day who, through wanton divorce, dealt treacherously with their wives (Mal. 2:13-16). The New Testament emphasizes that a successful marriage requires a commitment to its undergirding principles (Matt. 19:3-12; Eph. 5:22-33; etc.).
How do we deal with times of separation? We must distinguish between temporary absences, involving extenuating circumstances, and total abandonment. Despite a desire to be together, sometimes, we are separated from our loved ones. Yet, temporary absence does not invalidate this covenant, so long as we remain committed to its continuance.
How do we deal with imperfections and shortcomings? Some give up too quickly, thinking, “If it’s not perfect, it’s not worth keeping.” There are no perfect marriages. Let us distinguish between a commitment to make things better, and the callous call, “Burn it down!”
God called the nation of Israel into a covenant at Mt. Sinai (Exod. 19:5-6; Deut. 4:7-14). Israel was a theocracy, with a divinely ordered constitution. Regrettably, the sons of Israel did not respect this covenantal relationship (Jer. 11:6-8; Hos. 6:4-7).
While the Most High is ruler over the realm of mankind (Dan. 4:17), civil governments take many forms (cf. Babylon, Persia, Greece, and Rome). Saints should respectfully submit to civil government, rendering to Caesar the things that are Caesar’s, and to God the things that are God’s (Matt. 22:15-22; Rom. 13:1-6; 1 Pet. 2:13-17).
Sometimes we journey abroad. Despite traveling to a foreign country, I remain a citizen of the United States and may receive assistance from government officials through our embassies and consulates. While one may renounce his U.S. citizenship, such action does not afford protection from crimes he might have committed or debts he might have incurred.
How do we deal with imperfections and shortcomings? Our nation has been buffeted by riots and unrest. Progressives condemn America as irredeemably corrupt, and radicals seek her destruction. Yet, may we distinguish between a commitment to make things better, and the callous call, “Burn it down!”
The Constitution of the United States is the supreme law of the United States of America. Its preamble states:
We the People of the United States, in Order to form a more perfect Union, establish Justice, insure domestic Tranquility, provide for the common defence, promote the general Welfare, and secure the Blessings of Liberty to ourselves and our Posterity, do ordain and establish this Constitution for the United States of America.
The Constitution superseded the Articles of Confederation and Perpetual Union, which had proved unworkable. Note the phrase, “ . . . in Order to form a more perfect Union. . . .” The Constitution contains a mechanism for needed change. Since it came into force in 1789, the Constitution has been amended twenty-seven times to meet changing needs and circumstances. Is our nation perfect? No. We are a work in progress. Yet, the question remains: “Will we try to make it better, or will we burn it down?”
Foreshadowing a covenant based upon a shared relationship with the Savior, Jeremiah said, “They will not teach again, each man his neighbor and each man his brother, saying, ‘Know the Lord,’ for they will all know Me, from the least of them to the greatest of them,” declares the Lord, “for I will forgive their iniquity, and their sin I will remember no more” (Jer. 31:31-34, esp. v. 34). Christ calls lost humanity to accept the new covenant instituted at the cross (Luke 22:14-20). Sadly, not everyone respects the covenantal relationship of Christianity (Heb. 12:22-29).
Despite our desire to be together, sometimes we are apart. Yet, temporary absence does not invalidate this covenant, so long as we remain committed to its continuance. The experiences of the last several months emphasize another relevant point: Temporary separation is not the same as a permanent repudiation of the relationship.
In a congregation with elders, there might be a circumstance where one man might be temporarily out of town or absent from the assembly. This does not mean that he ceases to function as an elder. You might have a situation where two are absent from an assembly, or perhaps all three; but, that does not mean that the church is without leadership.
In the Alvin congregation, one of the elders may be out of town and thus physically absent. Sickness or job obligations may keep one from assembling. Yet, we can still consult with one another, either by phone, text, email or videoconferencing. During the recent COVID-19 lockdown, we have maintained communication, even though we were not always physically together.
Over the years, I have gone on extended preaching trips both to India and the Philippines. During those three-to-four-week excursions, I am outside the territorial boundaries of my country, absent from my home congregation, and separated from my wife and family. Yet, I remain a citizen of the United States. I am still a member of the Adoue Street church. I continue to share a relationship with my wife. In such circumstances, nothing has severed these bonds. There is a recognition by all parties (citizen and government, evangelist/elder and congregation, husband and wife) that these relationships are ongoing. Temporary separation does not sever such ties.
In dealing with the recent shutdown, some have said, “If a church is not able to assemble, they are no longer a church.” Please ponder whether this is a valid approach to a period of temporary isolation. Temporary absences do not invalidate citizenship in earthly kingdoms, the relationship of marriage, or membership in a local church.
As citizens, we share in the blessings afforded by civil government. These are granted by birth, or acquired by meeting the conditions for citizenship. This voluntary relationship may be repudiated, but it is not destroyed by traveling abroad for a limited or extended period.
As husbands and wives, we share in the blessings of home and family. Marriage is a voluntary relationship involving mutual consent by both parties. While this relationship can be broken by sin and repudiated, it does not automatically end because of temporary separation.
As Christians, we share the blessings of fellowship in a local congregation. Being a member of the church involves a two-fold decision—an individual/family expresses a desire to place membership with a local group, coupled with the willingness of those saints to extend the right hand of fellowship (cf. Acts 9:26-28). Our relationship with brethren may be interrupted because of sickness, travel, or other commitments that require us to be temporarily separated from our home congregation. However, this does not break the relationship. Such a bond continues until we signify our desire to no longer be a member of a particular church, or the congregation withdraws the right hand of fellowship because we have violated one or more principles on which spiritual association is based, namely, walking in the light.
How do we deal with imperfections and shortcomings? Since there are no perfect people, by implication, there are no perfect churches. Edification, a divinely assigned work of the church, involves the building up of the body of Christ. Recognizing that every individual and every church is a work in progress, let us devote ourselves to making things better, not callously attempting to “Burn it down!”
How should we view the shared relationships of marriage, citizenship, and faith? Do we recognize the duties and demands of each? Do we understand the respective exclusivity of each? Are we thankful for the benefits bestowed by having a godly marriage, an orderly society, and adhering to the faith that was once delivered to the saints?
“Covenant.” Merriam-Webster’s Collegiate Dictionary. Springfield, MA: Merriam-Webster, 1996.
Louw, Johannes P., and Eugene Albert Nida. Greek-English Lexicon of the New Testament: Based on Semantic Domains. New York: United Bible Societies, 1996.
Mark Mayberry
Editor
Mark and Sherelyn have labored with the Adoue Street church of Christ in Alvin, TX since 1998, where he serves as the evangelist and an elder. The church website is ascoc.org. His website is markmayberry.net and his email is mark@truthpublications.com.
