Ideas

26 April 2021

The Human Heart (Bible Study)

The word “heart” is used some 765 times in our English Bibles–nearly 900 times, if you count all the compound words like “hardhearted.” A few of these refer to the actual physical organ. (The Greek word for “heart” is kardia, from which we get words like cardiac and cardiology.) But by far the most times the word is used it is speaking of something different.

In the Bible, the word heart refers most often to: the conscious self, the whole inner person, including the mind, will and emotions. Our heart, in this sense, is the very centre and core of our being.

The symbolism is appropriate. Our physical heart is a vital organ, absolutely essential to our physical lives. In a way it is the centre of our physical being, because it pumps life-sustaining blood throughout all of the body. As The Bible says, “the life of the flesh is in the blood” (Lev. 17:11), and that life flows from the heart. So it is fitting that the Bible also uses the word heart of that which is at the very centre of our spiritual lives.

It should be noted further that God’s Word places a priority on spiritual matters, over those of our physical being. “The Lord does not see as man sees; for man looks at the outward appearance, but the Lord looks at the heart” (I Sam. 16:7). So Peter says, “Do not let your adornment be merely outward…rather let it be the hidden person of the heart” (I Pet. 3:3-4). The whole “Hollywood” approach that glorifies outward beauty and attractiveness–seemingly above all–has it wrong. God is first of all concerned with what’s inside us. Our priority in life must be on beautifying that!

Note: The references in this study are based on the King James Version and New King James Version. Sometimes, other translations do not use the actual word “heart.” Though it is definitely found in the original Hebrew and Greek, you may need to compare one version with another to find the word in English.

1) It was noted above that our “heart” includes: our mind (the thinking part of us), our emotions (the feeling part of us), and our will (the choosing and deciding part of us). Check the following Scriptures, and see if you can detect which of the three is meant in each case: the mind, the will, the emotions. (Sometimes it may be more than one.)
a) Matt. 5:28

b) Matt. 9:3-4

c) Lk. 24:32

d) Lk. 24:38

e) Acts 2:37

f) Acts 11:23

g) Acts 21:13

h) Rom. 6:17

i) II Cor. 9:7

j) Heb. 4:12.

Insight: The Bible states that “all have sinned and fall short of the glory of God” (Rom. 3:23). That suggests the character of the heart of the unsaved person will be a direct contrast to the perfect righteousness and purity of God. In the following passages, see how the Word of God describes the unregenerate human heart.

2) What is it about the heart of the unsaved that God detests (Prov. 16:5)?

3) According to Jeremiah, what are some serious problems with the heart of man (Jer. 17:9; 49:19)?

4) What is another serious problem in the heart of man (Jer. 5:23)?

4b) And what is an associated condition to this that makes the problem uncorrectable (Rom. 2:5)?

5) When a human being defiantly sets his course against the will of God, and utterly refuses to change, what does God do (Rom. 1:21-32–especially vs. 21, 24, 26, 28)?

6) What is another serious condition of the heart of man (Eph. 4:18)?

7) What kind of behaviour originates in the heart (Matt. 12:34; Mk. 7:21-23)?

Insight: Other passages emphasize that the heart of the unsaved person by its basic nature and tendency is: hateful (Lev. 19:17; lustful (Prov. 6:25); and covetous (II Pet. 2:14). It is not a pretty picture. Though his behaviour often appears charitable, cultured, clever–and even religious–these things lurk in the sin nature of man, seeking an opportunity to break forth. But God, in grace, has provided a remedy for our “heart trouble.”

8) What fact about God is both fearful and reassuring (Ps. 44:20-21; also spoken of in I Chron. 28:9; Jer. 12:3)?

9) In answer to a condition described in Question #6, what does God do for the heart (Acts 16:14; II Cor. 4:6)?

Insight: When a person puts his faith in Christ as Saviour, he is born again, spiritually (Jn. 1:12-13). This is a work of the Spirit of God. And the Holy Spirit also takes residence within the individual (I Cor. 6:19).

10) What else does God promise to do for the heart (Ezek. 36:26-27)?

Insight: This is Ezekiel’s statement of the New Covenant, a covenant of grace made with the nation of Israel (Jer. 31:31), that includes the inward spiritual transformation of the Jewish people (Ezek. 36:26-27; cf. Jer. 31:31-34), and their restoration to the Promised Land in the last days (Ezek. 36:28-38; cf. Jer. 31:35-40). The national aspects of the covenant will not come into effect until Christ returns (Rom. 11:26-27). But more than Israel is affected by it–as with the Abrahamic Covenant, by which not only Israel but “all the families of the earth” are blessed (Gen. 12:3). The New Covenant rests upon the redemptive work of Christ (I Cor. 11:25). Through Him, by faith, individuals today may receive spiritual benefits described in the covenant (II Cor. 3:6; Heb. 9:15).

10b) What new ability and capacity does the heart have, through the Holy Spirit (Rom. 5:5; Gal. 5:22)?

11) What else does the presence of the Holy Spirit within mean to us (II Cor. 1:22; Eph. 1:13-14)?

12) What does the Lord promise the one who trusts in Him (Ps. 27:14)?

Insight: The Lord is also able to “establish” (strengthen and stabilize) our hearts (I Thess. 3:12-13), and “enlarge” them (Ps. 119:32), giving us a greater capacity to know and love Him. But there is in each of the above a certain responsibility placed upon the individual as well, both to receive the work of God, by faith, and cooperate with Him in what He is doing.

13) What is one thing God expects us to do with our hearts (Prov. 4:23)?

14) What can happen to hinder God’s work in us (Ps. 66:18)?

14b) Of what are we to be cautious (Heb. 3:12)?

15) What kind of heart does God commend (II Kgs. 22:19; Ps. 51:17)?

16) What does “the Great Commandment” tell us to do (Mk. 12:30)?

Insight: In a related passage, Peter exhorts us to “sanctify the Lord God in [our] hearts” (I Pet. 3:15). He means we should reverence Him, and give Him His rightful place in our hearts and lives. Hannah’s testimony was, “My heart rejoices in the Lord” (I Sam. 2:1). Her lifelong desire to have a child had just been fulfilled. But her greatest joy was found not in God’s gift, but in knowing and serving the Giver Himself.

17) What else are we to do wholeheartedly (Prov. 3:5)?

18) And what else are we to do (Eph. 6:6)?

19) What is another thing that should characterize the believer’s heart (Rom. 10:1)?

Insight: This brief study cannot cover all that the Bible has to say on this fascinating subject. But it is hoped that what is included will enable each of us to aspire effectively to the kind of heart described by Charles Wesley in his hymn: “O for a heart to praise my God, / A heart from sin set free, / A heart that always feels Thy blood / So freely shed for me! A heart resigned, submissive, meek, / My great Redeemer’s throne; / Where only Christ is heard to speak, / Where Jesus reigns alone. A heart in every thought renewed, / And full of love divine; / Perfect, and right, and pure, and good, / A copy, Lord, of Thine!”

12 April 2021

Contemporary Issues: Religious Issues Discussed in Our Day

Robert Cottrill Ideas

Contemporary issues articles deal with topics and questions that are either current, or that have come up in recent years. They offer some insights to consider from God’s Word on a multitude of subjects.

We are inundated with many voices, each claiming to have the truth. How are we to evaluate what is being said on contemporary issues? The key to our assessment lies in a careful study of the Word of God. As the Lord Jesus said to His heavenly Father, “Your word is truth” (Jn. 17:17).

Truth is not to be decided on the basis of a democratic vote, but on the basis of what God has said. Even if the Scriptures stand alone, they remain true. “Let God be true but every man a liar” (Rom. 3:4).

2 April 2021

The New Song: What is meant by it?

Robert Cottrill Hymns, Ideas

The New Song of the saints is spoken of in the Bible. The singing of a “new song” is referred to nine times in the Word of God (Ps. 33:3; 40:3; 96:1; 98:1; 144:9; 149:1; Isa. 42;10; Rev. 5:9; 14:3). It is logical that most of these are found in Psalms, the hymn book of the Bible. Some of the texts refer clearly to an individual singing (e.g. Ps. 40:3), others to a group (e.g. Ps. 96:1).

It is possible, and often beneficial, to sing when we are alone. But there is a special delight in singing God’s praises in the assembly of His people. However, our corporate music-making must not be merely a hollow ritual (cf. Ps. 47:7; I Cor. 14:15). It must be a sincere expression of the heart (Ps. 28:7).

That is what is implied by “a new song.” Sadly, some have used this phrase as an excuse to ignore the hymn book, to abandon the richness of two thousand years of Christian hymnody, replacing it with shallow contemporary ditties. (“Why preserve them for our use when they are so old? We want to keep up-to-date.”) But if that were the meaning, God would never have given us the book of Psalms, and His people would not have found blessing in singing the hymns and gospel songs written over the years.

The new song is fresh and refreshing, it is renewed and renewing. It may be old in the sense of having been written many years before, or of having been sung before (as were the Psalms, when, when Israel used it over the years). But it arises out of a fresh experience with God (that is the key), giving the singers a new motivation to share a new testimony. In the sharing of it they are renewed in faith and confidence, and in a spirit of praise and thanksgiving, by the Spirit of God.

So how often does your church sing the new song? Picture a local church, after a series of evangelistic meetings in which a number put their faith in Christ, or a congregation holding a service in a beautiful new facility after the completion of a building program. Imagine them singing “To God be the glory, great things He hath done” (written by Fanny Crosby and published in 1875), or “Great is Thy faithfulness, O God my Father” (written by Thomas Chisholm in 1923). If you were present at that assembly of the saints, you would experience what “new songs” these can be!

9 March 2021

Popular Music Today: A Flood of Degrading Music

Robert Cottrill Ideas

These comments relate to a blog posted by my son Jim, in which he discussed the immoral nature of much of the pop music being listened to in Mexico, where he and his wife Shari serve as missionaries. It was a revealing analysis. And from my awareness of the United States and Canada, I’d say that our popular music is at least as bad, possibly worse. Day by day it seems to reach new lows in vulgarity and the glorification of immorality.

Being an old guy, I can remember the early days of television in the 1950’s. I vividly recall a performer being caught be surprise–a sudden fright–and using (I think) the words “O my God!”–then, apologizing to the viewing audience for her improper language! Now…! (Need I say more?)

And I can remember the fuss made about Elvis Presley. On television, on at least one occasion, only his face and upper body were allowed on camera, because his sensual wiggle was considered indecent. Now, many laugh at how “narrow” we were in those days, and how harmless it all was. But, of course, it wasn’t.

The Bible says, “In the last days perilous times will come. For men [i.e. human beings] will be lovers of themselves, lovers of money, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, unloving, unforgiving, slanderers, without self control, brutal, despisers of good, traitors, headstrong, haughty, lovers of pleasure rather than lovers of God….Evil men and imposters will grow worse and worse, deceiving and being deceived” (II Tim. 3:1-4, 13). I could hardly come up with a better description of today’s pop music scene!

The Greek for “worse and worse” is, literally, advance in the direction of worse! And this continuing degradation of sinners in the last days will be accompanied by self deception. “Professing themselves to be wise, they [become] fools” (Rom. 1:22). And they will deceive many others with their cunning arguments, leading them further astray.

There is a fallacious argument you perhaps have heard: that history is cyclical, rather than linear. That similar things keep happening again and again. That is true to some extent, but with important reservations. If something was condemned as bad a century ago, and it’s now considered acceptable, does that mean that something condemned ten years ago and now accepted is precisely the same thing? No, it doesn’t.

We are reminded that, in the nineteenth century, many felt that waltzes were immoral. Now, hardly anyone thinks that. In the mid-twentieth century, Elvis and his ilk were labelled the same way. Now, they’re fine with most folks. Today, some make a fuss about contemporary pop music, but soon it too will be broadly accepted. Supposedly, it’s all the same, round and round. The problem with that argument is that it’s not true.

History does not simply repeat itself over and over. The “worse and worse” of Paul’s warning to Timothy is coming to pass. If there is a repetitious cycle at work, it can more accurately be described as a downward spiral. That is how the world, the flesh and the devil conspire to drive society ever downward (cf. Jer. 26; 16:12; Ezek. 16:47; Hos. 13:2).

In practical terms, something happened in the 1950’s with the early rockers that had never happened before. The new music was marketed to teens as uniquely their own music. Before that, popular music was much more cross-generational. But for the past 60 years young people have been fed a most seductive line of propaganda: “This is yours; you need this. Don’t let the adults take it away from you. They don’t really understand you.”

There are echoes here of the devil’s lie in Eden (Gen. 3:4-5). It has been his argument from the beginning that somehow the Lord is holding out on us. That He could have been more generous to us. But if we’ll but seize what is our “right,” we’ll become like gods ourselves, captains of our own destiny. And the lie’s corrosion is eating away at the souls of our youth. It will doom many to eternal destruction.

How we need, as parents, and as leaders in local churches, to teach our children and young people to be discerning in this area, and teach them to have an appreciation for the best music.

8 March 2021

Ghosts: What Does The Bible Say About Them?

Robert Cottrill Ideas

Ghosts. Do Christians believe in them?

It is a fascinating question! And I have to approach the answer from at least a couple of angles. To answer the question as it’s worded, yes, I’m sure there are some Christians who believe in ghosts. But Christians can believe a lot of things, both true and untrue. They can be correct, or they can be mistaken. A better question is: Does the Bible teach that there are such things as ghosts? Rather than taking a poll of what others think, it’s good first of all to build a foundation of truth from Scripture.

The simplest answer, based on the Bible’s teaching, is that there are no such things as ghosts–if we are talking about spirit visitations from human beings who have died–though this needs to be qualified a bit. (I’ll get to that in a moment.) If we are talking about the spirits of dead people lurking around graveyards, or causing mysterious noises in old houses, the answer is no. And the reason there are no after-death appearances of the dead is because death is a gateway into our eternal destiny, not a revolving door through which people commonly come and go.

Death For The Saved

For the saints of God (believers), “the valley of the shadow of death” (Ps. 23:4) leads to eternal blessing in the presence of the Lord (Ps. 23:6; cf. Jn. 14:2-3; 17:24). Paul is confident that death means “to be absent from the body and to be present with the Lord” (II Cor. 5:8). Because of that, he was able to testify “to live is Christ, and to die is gain.” He had “a desire to depart and be with Christ, which is far better [better than this present mortal life]” (Phil. 1:21, 23). When the dying thief on the cross next to Jesus expressed faith in Him, the Lord said, “Today you will be with Me in Paradise” (Lk. 23:43).

Everything God reveals in His Word about life after death for the Christian indicates that we move on to a new life with Him. There is no suggestion that we ever come back as disembodied spirits to haunt the living! (Who would want to forsake the perfection of heaven for that?!) There are a few times in the Bible when the dead are resurrected, by the supernatural power of God. (Lazarus is one example, Jn. 11:1-44). But that is quite different. Lazarus and the others were not ghosts. They came back temporarily in their mortal bodies, and died again later. Their restoration to life was, in effect, a brief resuscitation, after which they died as we all do, and did not return again.

Death For The Unsaved

Of the unsaved God’s Word says, “It is appointed for men to die once, but after this the judgment” (Heb. 9:27; cf. Ecc. 12:14; Matt. 25:46), and “it is a fearful thing to fall into the hands of the living God” (Heb. 10:31). Even though unbelievers do not receive their final sentence and consignment to “the lake of fire” (hell) until a future time (Rev. 20:11-15), they begin their eternal punishment immediately after death. The day of opportunity to be saved has come and gone, and they are under God’s condemnation. Jesus describes a man in that condition who wanted someone to go back and warn his five brothers. This would have been a perfect job for a ghost. But none was sent. Instead, the answer came back, “If they do not hear Moses and the prophets [if they don’t believe the Bible, in other words] neither will they be persuaded though one rise from the dead” (Lk. 16:19-31).

A couple of times, the Lord Jesus appeared suddenly and unexpectedly in the midst of His disciples and they were terrified, thinking maybe it was a spirit being (Matt. 14:22-27; Lk. 24:36-37), but they were mistaken. In the latter instance, Jesus specifically says, “Handle me and see, for a spirit does not have flesh and bones as you see I have” (Lk. 24:39). We cannot make of these appearances any ghostly notions.

Two Unusual Incidents

There are a couple of instances in the Bible where the appearance of people who had previously died, one in the Old Testament and one in the New, may have involved some kind of spirit visitation, but they are both unique situations, and nothing like the common claims about ghosts. (Note too that in both instances the people involved were believers, and special servants of God during their lifetimes.)

1) One incident comes at the end of the life of Saul, Israel’s first king. He had rebelled against God, and the Lord had withdrawn from him. For years, the prophet Samuel had been God’s spokesman, delivering His word to the king. But now Samuel was dead. Saul wanted guidance about fighting the Philistines, but God gave him none (I Sam. 28:6). In desperation, Saul (in disguise) consulted a witch, who conducted a seance for him. She claimed she saw “a spirit ascending out of the earth.” It was apparently Samuel, who then said to Saul, “Why have you disturbed me by bringing me up?” and he prophesied that the army of Israel will be defeated by the Philistines, “and tomorrow you and your sons will be with me [in other words, they would be killed]” (I Sam. 28:7-20). (And it happened exactly that way.)

What are we to make of this? Some commentators refuse to believe this was actually Samuel, insisting that a holy God would not use such a pagan practice to communicate with Saul. They say the apparition was either a fake, or it was some kind of demonic counterfeit. However, my own thought is that this argument is weak. Certainly God did not need to use this unusual means to pronounce Saul’s doom. But we do know the Lord at times, worked through some unusual instruments to deliver a message (including Balaam’s donkey, Num. 22:21-31). It is possible that in this unique situation the Lord sent Samuel back to express His final condemnation of the wayward king.

Saul had sought out a woman who had what the King James Version calls “a familiar spirit” (I Sam. 28:7) meaning that she was a medium, who claimed to have regular communication with a demonic spirit (a practice forbidden in Israel, Deut. 18:9-14). It seems the woman was startled by what happened, likely because, instead of her expected “familiar spirit,” Samuel actually appeared, causing her to shriek in terror (vs. 12). She calls what she sees “a spirit” (vs. 13). The Hebrew word is elohim. It is a common word used for the true God, but occasionally of men and of spirit beings. She was saying what appeared was a god, or a mighty one (a spirit). But again, we do not know for sure what is going on here. Certainly the unusual circumstances prevent us from jumping to conclusions about the reality or common appearance of ghosts.

2) The second instance occurs on what is known as the Mount of Transfiguration (Matt. 17:1-8). There long-dead Moses and Elijah appeared, talking with the Lord Jesus (vs. 2). But again, the situation was absolutely unique. During His time on earth, the Son of God veiled His heavenly glory. But He needed to prepare His disciples for ministry after He returned to heaven. This incident gave them a brief glimpse of what the Lord will be like when we stand before Him in eternity. Matthew says “His face shone like the sun.” And the presence of Moses and Elijah shows us something more about heaven–that we will recognize one another, and be able to converse with one another, and with the Lord Himself. But again, this was an unusual situation, and nothing like the ghostly visitations some claim today.

Some Possible Explanations

So, what about those who say they have seen ghosts? Or who say that they have held seances and dear departed Aunt Betsy has come back to talk with them? (And they’re sure it was Betsy because she knew things that only that person would know.) What about that? If the dead do not reappear as ghosts, what explanation can be given for such things? Let me offer three possibilities.

1) Maybe those who think they have seen a ghost (or have “felt” something spooky in an old building) are simply mistaken. An overactive imagination and superstitious presuppositions may fuel such things. As with UFO’s, the actual explanation may be quite different from what is supposed. Or they may have dreamed something, and confused the dream with reality. Or they may have had a hallucination, either rooted in mental illness, or perhaps the appearance was drug induced.

2) The ghostly visitor may have been a clever fake and a fraud, perpetrated by dishonest “mediums” to bilk the gullible of their hard earned money. A century ago, magician Harry Houdini used to routinely debunk these quacks and show them for what they were. Today, James Randi and Chris Sarantako (stage name, Criss Angel) do the same. Over the years, they have failed to find any legitimate examples of ghostly manifestations.

3) There is a third possibility that cannot be ignored: That the manifestations have a demonic origin. The Lord Jesus declares the devil to be a liar (Jn. 8:44). And the Bible warns that “deceiving spirits” will be at work in the last days (I Tim. 4:1), and that the Antichrist of prophecy will delude people with “all power, signs and lying wonders… according to the working of Satan” (II Thess. 2:9). Satan is able to disguise himself as an angel of light (a good angel, II Cor. 11:14), so would he not also be able to imitate Aunt Betsy or someone else? While I do not believe in ghosts in the usual use of that term, I do believe it is possible for evil spirits to take on a visible form and imitate and counterfeit the dead. Their inside knowledge of some details of the person’s life may give an air of credibility to this, but it is a deception.

The purpose of this is to give the unsaved a comforting (but false) view of the afterlife. To give the impression that all is peaceful on “the other side,” and they have nothing to fear from death is a dangerous lie of the devil. From the beginning he has tried to cast doubt on God’s Word. When God said that sin would bring death (Gen. 2:17), the devil said boldly, “You will not surely die” (Gen. 3:4). He told Adam and Eve that God was jealous of His power, but if they would reject His warning and make their own rules, they could be just like God (vs. 5). It was a lie, intended to bring them to destruction.

Bottom Line

No, I do not believe there are such things as ghosts, dead people in spirit form coming back to haunt the living. But for obvious reasons this is a dangerous area with which to be involved. My counsel is: Focus on the living, not the dead–whose destiny is sealed. Base your convictions on the clear teaching of the Word of God, and don’t dabble in things that will only cause confusion and lead you astray. “The secret things belong to the Lord our God, but those things which have been revealed belong to us and to our children” (Deut. 29:29). “To the law and to the testimony [the Scriptures]! If they do not speak according to this word, it is because there is no light in them” (Isa. 8:20).

And make sure of your own salvation by accepted Christ’s sacrifice on the cross as the full and only payment for your sins (Jn. 3:16). The Bible is very clear. Our soul’s salvation can only come God’s way. Specifically, today, outside of personal faith in Christ there is no salvation, no eternity of bliss (Jn. 14:6; Acts 4:12). “He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of God abides on him….He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the only begotten Son of God” (Jn. 3:36 and 18). “He who has the Son has life; he who does not have the Son of God does not have life” (I Jn. 5:12).

5 March 2021

Tattoos and Piercing: What Does the Bible Say?

Robert Cottrill Ideas

Tattoos and piercing of the body are a debated subject. What if you were to see a young man pumping gas at a service station, his bare arms covered with tattooed designs in blue or purple ink? Or what if you were to see a young woman working at a chain store check-out with studs piercing her eyebrows, nose, and lower lip, and a row of earrings piercing one ear? What would your first reaction be–even if it were not expressed aloud? Would it be, “Wow! Way to go! I wish I had those!” Or would it be, “Dear me! What have you done to yourself? That’s so ugly!”

Further than that, if you are a Christian, what conclusion would you tend to draw as to the spiritual condition of these individuals? Would you also come to a certain opinion with regard to their level of maturity? (And are such reactions born of mere prejudice? Or are there good reasons to come to those conclusions?)

With the rapid increase in practices such as tattooing and body piercing, these are becoming more important questions all the time. On average, another new establishment offering the services is opening in North America every single day. Some think that is fine. Others find it dismaying. (One teen referred to tattoos as “skin graffiti,” saying they make a person look like a dirty wall!) Even in the Christian community there is a wide range of views on the matter.

Because of these differences, it is wise not to leap too quickly to one position or another. The issue is worthy of careful thought and study. And we need to be gracious in our response to those who differ with us.

In our culture, many means are used to modify or enhance one’s appearance. Some are temporary and easily changed. Others are permanent. Examples: fashions in clothing and jewellery, makeup, cutting, curling and dyeing hair, tanning, body building, and plastic surgery. Billions of dollars are spent on such things annually. This is big business. So, are tattooing and body piercing merely other practices similar to the ones mentioned. Or are they to be viewed differently, perhaps as a sign of something more disturbing?

To get right down to it: What do you think of the practices of body piercing and tattooing? Without doubt, among those reading this article, there will be a mixture of answers and reactions to the questions I have posed. But Christians have a responsibility to see past current fashions and opinions and ask: What does the Bible say that is relevant to these things?

A Bit of History

First, let us consider some history. Body piercing and tattooing are not new. There are Egyptian mummies, the remains of people who lived thousands of years ago, that give evidence that these procedures were known back then. In Old Testament times, body piercing and tattoos were often associated with heathen idol worship and demonism. For that reason, God commanded the people of Israel to refrain from such things.

Leviticus 19:28 says, “You shall not make any cuttings in your flesh for the dead, nor tattoo any markings on you: I am the Lord.” The phrase “for the dead” relates to the heathen practice of slashing the flesh in a time of mourning. This was done either as an offering to appease the gods, or done because of the superstitious notion that it would provide blood needed by the spirit of the dead person.

In the context in Leviticus 19 (vs. 26-31), the general point being made is that the people of God should stay away from practices common in the heathen nations around them, practices often associated with various forms of wickedness. In fact, many of the examples of piercing or bodily mutilation, and tattooing, mentioned in Scripture, have to do directly with idolatry and with demonic oppression (cf. Gen. 35:2, 4; 32:1-4; I Kgs. 18:26-28; Hos. 2:13; Mk. 5:2-5).

Unfortunately, the people of Israel did not always maintain the holy standard God commanded. Other Scriptures suggest that they engaged in these forbidden practices at various times (cf. Deut. 14:1-2; Isa. 3:16-23; Jer. 16:6, 12; 41:5).

But what about the Lord Jesus? What did He think of such things?–which goes back to the original question. Would Jesus get His body tattooed? Or get earrings, or studs inserted in various places?

Since He is God the Son, and the Bible is the Word of God, we can say that anything taught anywhere in the Bible (including Leviticus 19:28) is in accordance with what Christ desired and taught. And there is another way of looking at it. Since Christ, in His human nature, was born a Jew (Matt. 1:1), and since He, as Man, was subject to the Law of Israel (Matt. 5:17; Gal. 4:4), He would have fully supported the teaching of Leviticus 19:28. For these reasons, He would have been against tattooing.

Is There a Connection?

But is the tattooing of today similar in intent to what the Law of Israel spoke about? Is it connected to the occult, and to idol worship? Many would say no. It will be argued that many people get tattoos in modern times who have none of these things in mind. That seems to be so. Yet is it not significant that so many of the images portrayed have to do with death and darkness? We see skulls, skeletons, witches, weapons, bloody corpses, dragons, demons, gargoyles, zombies, snakes, bats, and spiders.

There are also piercings and tattoos that express blatantly vulgar and even immoral sexuality. To this can be added a variety of profane words and expressions (some too corrupt to mention here). I saw a young man with the word “Psycho” tattooed in large letters on his forehead. Another person was adorned with the word “Devilish.”

The Lord Jesus declared that it is what is within a person that shows itself in outward behaviour (Mk. 7:20-23; cf. Jas. 1:14-15). Surely what people do to their bodies bears witness to what is in their hearts. Then it would seem “the look on their countenance witnesses against them, and they declare their sin as Sodom, they do not hide it” (Isa. 3:9). Many brazenly broadcast things of which they should be embarrassed (“whose glory is in their shame,” Phil. 3:19).

But are there not more benign and pleasant images used for many tattoos? Yes, flowers, butterflies, hearts, and so on. But there is a reason why the grosser designs continue to be popular. It has to do with the sinful, rebellious heart of man, and with the original purposes strongly associated with these practices.

For primitive tribes without the gospel of grace, bodily marking and mutilation is a long-held tradition. Often such tattoos and purposeful scarrings signify the individual’s coming of age and full acceptance as a member of the tribe. It is possible that in our own culture tattooing and piercing is often a western version of tribalism. (There are even tattoos available known as “tribals.”) Consider the parallels. There is a painful initiation rite (getting a tattoo) that brings the individual an elevated sense of power, and pride in the new “look,” as well as identification with a particular sub-culture, a new sense of being “in” with a certain group. The question is, are these things Christian?

It is important to note that among the primitive tribes of earth, when the gospel is preached and an individual becomes a Christian, he or she abandons the practice of tattooing, the cutting of the flesh, and other forms of bodily mutilation. Of course, some of the marks previously received cannot be removed, but if they can be they are. And believers do not continue these practices with their children. Yet in Western culture, some professing Christians want to go back to them! Some are rushing headlong to do what converts to Christ in other cultures are abandoning as part of their pagan past.

But again, are these connections always there today? No, perhaps not. In fact, some insist that such changes in their physical appearance are simply decorative, and a means of self expression. Some professing Christians have themselves tattooed with religious images, believing that to be a means of witnessing to their faith. They see this as a valid way to communicate the gospel. But how many who display tattooed crosses, and so on, do so out of sincere faith in Christ? And for how many is it merely a nod to religion in the superstitious belief that the symbol may bring good luck?

Something seems wrong with this picture. Serious questions remain. In the opinion of the present author, there are powerful associations with pagan superstitions that continue to taint the practices in question.

Getting Personal

It is vital to move on from speaking in generalities to what is best for the individual. It is one thing to ask whether these practices are permissible according to the Bible. It is a little different to ask whether they are right for me personally. Sometimes, what is okay for others is not something the Lord wants me to engage in. We are not all the same in terms of what will tempt us or hinder our spiritual growth. A good question to ask is: Why do I want to get a tattoo or submit to body piercing? What is the motivation behind it for me?

For one thing, will this glorify God? Or glorify me? God’s Word says, “He who glories, let him glory in the Lord” (I Cor. 1:31). And “whatever you do, do all to the glory of God” (I Cor. 10:31). Yet those that tell about getting various piercings and tattoos confess to a lot of mirror-gazing, as they admire what has been done. They also describe a desire to show off their markings to anyone who is interested.

Even apart from this, multiple ear piercings and earrings, or body piercings with studs, or tattoos, of themselves draw extra attention to the body. This is wrong for a couple of reasons.

First, while our physical health is worthy of our attention, the Bible puts a far greater emphasis on our spiritual welfare. “For the Lord does not see as man sees; for man looks at the outward appearance, but the Lord looks at the heart” (I Sam. 16:7). “Do not let your adornment be merely outward…rather let it be the hidden person of the heart, with the incorruptible beauty of a gentle and quiet spirit, which is very precious in the sight of God” (I Pet. 3:3-4). “Bodily exercise profits a little, but godliness is profitable for all things, having promise of the life that now is and of that which is to come” (I Tim. 4:8).

Second, this focus on external appearance seems contrary to the principles of modesty and humility that the Bible teaches should motivate the children of God (cf. Prov. 16:19; Mic. 6:8; Matt. 18:1-4; Jas. 4:6).

John the Baptist showed humility in pointing people to Christ (Jn. 1:27; 3:10). Jesus Himself showed infinite humility in coming to this earth and being willing to die for our sins (Phil. 2:8). As Christians, we are to be humble and self-effacing (Rom. 12:3; II Cor. 3:5). The Bible says, for example, “Women [should] adorn themselves in modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing, but, which is proper for women professing godliness, with good works” (I Tim. 2:9-10).

With regard to personal motivation, here are some questions to ask:

1) Deep down in my heart, am uncomfortable about this, and unsure about doing it? Do I try to argue that “everybody’s doing it,” when I know that: A) That is not actually so; and B) That it is not a valid argument anyway!

2) Am I doing this to gain acceptance with a particular group of people? (And are they ones with a worldly standard, ones who do not honour the Lord Jesus Christ?) Consider: “Whoever therefore wants to be a friend of the world makes himself an enemy of God” (Jas. 4:4; cf. I Jn. 2:15-17). And “evil company corrupts good habits” (I Cor. 15:33).

3) What is the meaning of the tattoo I have in mind? Would the Lord be honoured by it?

4) What will be the reaction of my church, and my pastor? Will this draw me closer to other dedicated Christians? Or alienate me from them?

5) Will this necessitate disobeying my parents (or others in authority over me)? Will it upset family members and friends who are concerned about me?

6) Will this cause someone who is weaker in the faith to stumble into sin–because he will tend to copy me, doing something more dangerous for him (cf. Rom. 15:1; I Cor. 10:24)?

Some Health Concerns

Various serious infections and health problems are a possibility with tattooing and body piercing. Hepatitis, AIDS, skin cancer and other diseases can result. (One survey suggests that tattooing accounts for 41% of those infected with hepatitis C.) Some people are allergic to the dyes that are used. Some of these contain cadmium or mercury, which are poisons. Even the newer methods of non-permanent tattooing can cause allergic reactions that last for months.

Some individuals also develop a form of psychological addiction to piercings and tattooing. They become obsessed with getting another, and another, and another. (The parts of the body involved may also become more bizarre with time. A recent craze is the tattooing of the eyeballs!)

A question that needs to be asked is: Am I going to be at peace with not having this done? In another context David cried to the Lord, “My wounds are foul and festering because of my foolishness” (Ps. 38:5). Is the tattooing or piercing I want worth the risk?

A Matter of Permanence

There is another question that deserves careful thought. Am I prepared to have this tattoo permanently? One of the problems with tattoos is that they are virtually permanent. It is possible for laser treatments to remove some of the dyes used, but others are far more difficult to erase. Typically, removing a tattoo will take several sessions. The process is painful, and expensive (costing hundreds, or even thousands of dollars, depending on the size of the tattoo). Sometimes removal is not complete, and ugly marks remain.

What if I get a tattoo and regret it years from now? Good question! You may feel a bit like those described by Jeremiah who said, “Surely, after my turning, I repented; and after I was instructed, I struck myself on the thigh; I was ashamed, yes, even humiliated, because I bore the reproach of my youth” (Jer. 31:19).

Here are a few questions to think about relating to the problem of permanence:

1) What if my tattoo represents a relationship with another person (boyfriend, girlfriend, etc.), or particular ideas I have, that could change a month or a year from now?

2) What will happen when I apply for a job? (This varies, depending on the position sought. But when a survey was done of various employers 70% said if they had a choice between hiring someone with a visible tattoo and someone without, they would choose the person without.)

3) What will happen when I look for someone to marry? Will my prospective partner approve of my tattoo?

4) What will happen to my service for the Lord Jesus Christ? With some Christian agencies and in some areas of ministry, tattoos and piercings would be totally unacceptable.

5) Fashions change over time. What if wearing tattoos goes out of style and I have one?

6) What will this look like if I live to become a senior citizen? When old age brings wrinkles and sagging skin, the result may not be such a pretty picture! Am I prepared for that?

All of this suggests the decision to get either of these procedures done should be weighed carefully. It is not something that should be done on a whim, or just because others are pressuring me to do it. Think. Will I still want this a year from now? Or ten years from now? A survey was done of people over 25 who got tattoos. A quarter of them now wish they did not have one.

Some argue regarding a piercing or tattoo, “It is whatever you make it.” In other words, if you think it’s okay, and even attractive, then it is. But that is not the only factor to consider. What we think of it ourselves is obviously important. But so is the interpretation others place on it. For example, maybe we see it as a big joke to yell “Fire!” in a crowded building, and watch people scatter in all directions. But I assure you the police with not think there is anything funny about it! Nor will those who are injured in the fearful stampede. The point is that the attitudes of others are significant and need to be taken into account.

The Apostle Paul says, “All things are lawful for me, but all things are not helpful. All things are lawful for me, but I will not be brought under the power of any” (I Cor. 6:12). But something that leaves a person indelibly marked, something that may affect future applications for employment, or affect qualification for Christian ministry of some kind, or the choice of a life partner, may well fit the category of a thing that has brought me under its power!

Spiritual Concerns

If a person is truly a born again Christian, getting a tattoo or body piercing will not change that. Our salvation is not based on what we do, but on what Christ has already done for us on the cross. However, that being said, being a Christian does place certain responsibilities upon us. The Word of God says, “Do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? For you were bought with a price [the shed blood of Christ]; therefore glorify God in your body and in your spirit, which are God’s” (I Cor. 6:19-20).

Further, there is the priesthood of every believer to consider. The Levitical priests in Israel were not to make any cuttings on themselves (Lev. 21:5-6). On this side of the cross, every Christian is called a priest of God (I Pet. 2:5, 9). Should our standard not be higher as a result of this? “Therefore, having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God” (II Cor. 7:1).

A recent book title has become a slogan of the religious rock culture. It now appears on posters and t-shirts, and is incorporated into a variety of tattoos. The saying is, Body Piercing Saved My Life, a reference to the cross of Christ. But if some see this as a legitimizing of body piercing today, they are wrong. In truth, it may simply trivialize the glorious redemptive work of the Saviour.

The Lord Jesus Christ endured the terrible piercing (wounding) of His body for us (Ps. 22:16; Zech. 10:12). His head was pierced by a crown of thorns, His hands and feet were pierced with iron nails, His side and His very heart was pierced by a Roman spear. But these were no mere decorations! They were part of the agony He submitted to in the process of taking upon Himself the punishment for our sins.

If you have never done so before, you can place your faith in Christ’s sacrifice on Calvary and have your sins forgiven, and receive God’s gift of eternal life (Jn. 3:16; Acts 16:30-31; I Cor. 15:3-4; Eph. 1:7).

As Christians, that is our heritage. And it means that ours is a higher calling. The Apostle Paul declared, “I bear in my body the marks of the Lord Jesus” (Gal. 6:17). He seems to have been speaking of the many scars he had from beatings and other abuse inflicted because of his stand for Christ (cf. II Cor. 11:23-28). How different these were from the decorative tattoos and piercings of today!

In reviewing the extensive literature on this subject I read a number of times of Christians confessing that they have a tattoo, but they got it back when they were spiritually backslidden and not walking close to the Lord. That ought to tell us something.

Whether or not the Bible specifically forbids these practices as they are done now is clearly open to some debate. But there are many Christians who seriously question whether they are right for a child of God, and that ought to raise a warning flag. On the other hand, the fact that tattooing and body piercing have become so popular in the non-Christian world should raise another warning flag.

We are called by the Word of God to be different. So often “what is highly esteemed among men is an abomination in the sight of God” (Lk. 16:15). Israel was called upon to be different from the heathen around her (Deut. 6:14; 18:9). And today we, as Christians, are called to be different from the unsaved, godless world. “Present your bodies a living sacrifices, holy, acceptable to God, which is your reasonable service. And do not be conformed to this world [pressed into the world’s mold], but be transformed by the renewing of your mind” (Rom. 12:1-2; cf. I Jn. 2:15-17).

A Final Word of Caution

I have tried to present what I believe is a biblical view of this subject. But I must note again that there are differences of opinion to be considered. Not all will agree with me.

If you are the parent of a young person wanting a tattoo or a piercing, consider whether this is an issue so important that you are willing to take a stand on it. You cannot “go to the wall” on every point of disagreement with your teens. That would make the home a continual war zone. The same goes for youth leaders. Not every concern you have with teen behaviour needs to become an immediate matter for rebuke and condemnation. Over time, these things will need to be addressed–sometimes with the individual in private. Meantime, seek to inform, graciously and humbly. And choose your battles carefully.

And something similar pertains if you are a teen. Consider what issues are important enough that you are willing to go against your parents, your pastor, and others on them. I encourage you to listen to what your elders have to say and think about it. They are concerned for your welfare, and have a perspective based on years of life experiences that will be useful to consider. Try to keep the lines of communication open and think carefully before you act on this issue.

4 March 2021

Suicides in Heaven: Can One Who Commits Suicide Go to Heaven?

Robert Cottrill Ideas, Your Questions

Suicides in heaven. Will there be any there? Can a person who commits suicide go to heaven?

Suicide is a growing problem around the world. On average, every 40 seconds, someone on the planet takes his own life. Sweden, the country of permissiveness and free love, has the highest suicide rate. Worldwide, Jewish people have the lowest suicide rate of all, likely because they have a strong belief that life is a sacred trust from God. In Canada, self-inflicted deaths are approaching a hundred per week, and the numbers are growing. Suicide has become the second leading cause of death among youth aged 10 to 24. So what are the reasons for this tragedy? And what can be done about it? Does God’s Word have anything to say that can help us? What does the Bible say about suicide?

Suicides in the Bible

The Scriptures tell of seven specific individuals taking their own lives: Abimelech (Jud. 9:52-54); Samson (Jud. 16:25-30); King Saul (I Sam. 31:4); Saul’s armour bearer (I Sam. 31:5); Ahithophel (II Sam. 17:23); Zimri (I Kgs. 16:15-19); and Judas Iscariot (Matt. 27:3-5). In addition, there were others who were either tempted to take that course, or wished they were dead: Moses (Num. 11:11-15); Elijah (I Kgs. 19:4); Job (Job 3:1-19); Jonah (Jon. 4:8); and the Philippian jailer (Acts 16:27). Finally, it is prophesied that in the future Tribulation attempted suicides will be epidemic–though God will prevent them from being successful (Lk. 23:30; Rev. 9:6).

Notably, all the specific instances of true suicide listed above involved men. No woman in the biblical record committed suicide–though that does not mean it never happened. Even today, suicide is far more prevalent among men than among women (by a ratio of 2 to 1).

Granted immediately that His is a special and absolutely unique case, it is clear that the Lord Jesus took His own life. He said, “I lay down My life that I may take it again. No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again” (Jn. 10:17-18; cf. Acts 4:27-28). Though He refused to endanger His life and tempt His heavenly Father for frivolous purposes (Matt. 4:5-7), Jesus deliberately allowed Himself to be taken and crucified when He had the ability to prevent it (Matt. 26:53). But, as indicated by His words, the Lord Jesus Christ had a power we do not have–the power to restore His life afterward, and return from the grave.

Reasons for Suicide

A study of the biblical cases, as well as an examination of what is happening today, will show some of the reasons why individuals are tempted to take their own lives. 1) There may be a cause to which the person is committed–rightly or wrongly (Suicide bombers have that, as did the Japanese kamikaze pilots of World War II. But so did Samson, a man of faith who sought destroy the enemies of God’s people in his death, Jud. 16:30; Heb. 11:32-33. The Lord Jesus too would fit this category.) With righteous motivation, suicide may well be considered a noble act, though it is not necessarily so most of the time.

Other causes are: 2) Feelings of meaninglessness and hopelessness about life, and fears about the future; 3) Extended (and often terminal) illness and unrelenting pain; 4) An inability to deal with frustrating and conflicted relationships, especially in the home; 5) Humiliation and despair over repeated or devastating failure, perhaps involving bankruptcy, loss of employment or loss of reputation; 6) Guilt and shame over some action or habit that has caused ruin to one’s self or others; 7) Physical exhaustion, loss of sleep, and prolonged stress because of worry and anxiety over various things.

There are also a number of factors which, when combined with one or more of the above, make attempted suicide more likely. 8) A physical condition, or a mental-emotional disorder, that affects the brain and the ability to make wise judgments; 9) Drug or alcohol abuse which impairs judgment; 10) Addiction to secular rock music, videos, or computer games that glorify violence and death; 11) Satanic attack, often working through one or more of the above; 12) Utter despair, the conviction that death is the only way out.

Why Suicide Is Wrong

Though there are exceptions, as noted, most often the act of taking one’s own life is neither normal nor, at times, fully rational. Due to a variety of underlying causes, this course of action may be ill-considered, or taken with undue haste. The individual may even have severely impaired judgment and not be of sound enough mind to consider the implications of what he is about to do. (Notice reasons #8 and #9 given above.) In addition, suicide may be, rather than an attempt to escape a painful situation, more of a cry of pain, a cry for help that goes too far. We must be careful about presumption, and making a blanket condemnation in such cases. We may not know all the factors involved. More of human weakness than human sinfulness may be involved. In all these things God is infinitely compassionate and understanding of the human condition. “As a father pities His children, so the Lord pities those who fear Him. For He knows our frame [what we are made of]; He remembers that we are dust” (Ps. 103:13-14).

Nevertheless, it is true that life is a gift from God. It was Augustine who argued on this basis, in the fifth century, that suicide was a violation of the sixth commandment against murder (Exodus 20:13). Since it involves the taking of a human life, that suggests it is certainly akin to murder–though the two are not necessarily identical as we shall see. Yes, all life comes from Him (Job 12:10;33:4; Isa. 42:5; Acts 17:25, 28). For that reason, the act has also been compared to theft–the theft of something that does not rightly belong to the individual. In the case of Christians this is even more so. The Bible says we are not our own, for we were bought with the price of the shed blood of Christ (I Cor. 6:19-20; I Pet. 1:18-19). For that reason we should recognize God’s sovereignty over us and leave the time of our death up to Him.

Such explanations have their limits. Even so, it would seem as though most suicides could be described in terms of these two things, a theft or a murder–both of which are violations of one of the Ten Commandments (Exod. 20:13, 15). In addition, since many of the underlying causes of suicide are things which can be remedied by the grace of God, to take this course may show a lack of faith in Him. Suicide can also be described in many cases as a selfish act, involving a failure to consider the needs of others left behind (particularly family members), and a failure to consider what damage will be done to the cause of Christ. These things being so, suicide is usually wrong. This raises the question: how can God receive into heaven one who takes his own life?

Can One Who Commits Suicide Go to Heaven?

Thomas Aquinas (1225-1274), a Roman Catholic scholar, believing that confession of sin must be made prior to departure from this world, taught that suicide was the most fatal of all sins because the victim could not repent of it before death. But is that the true basis for our salvation? Are only those who have all their sins confessed up to the last second going to make it into heaven? This is ridiculous. Keep in mind that to commit any sin–even one–is to violate God’s holy law and is essentially the same as being guilty of all (Jas. 2:10). Therefore the tiniest sin a Christian commits, before being suddenly struck by lightning or killed in an auto accident, would keep him out of heaven, unless provision has been made for that (and, praise the Lord, it has!).

Going to heaven when we die does not depend upon our unfailingly confessing our daily sins, but on the fact that there was a time and place that we appropriated by faith the sacrifice of Christ on our behalf. Admittedly, unconfessed sin in the Christian’s life has detrimental effects. It has much to do with things like a lack of spiritual power and peace, as well as a weakened testimony, and a loss of future rewards. That is why the Word of God urges us as believers to confess our sins, and know the joy of His forgiveness and cleansing (I Jn. 1:9). Sin in a Christian’s life affects his fellowship with the Father, but not his eternal salvation. A sinning child is still the offspring of his parents, and a sinning Christian is still his Father’s child.

The view that a person who commits suicide will not go to heaven does not take into account the doctrine of eternal security. The believing sinner is justified (pronounced righteous in the sight of God) the moment he believes. His sins (past, present, and future) are washed away by the shed blood of Christ (Col. 2:13). His hope of heaven lies not in his own ability to remain faithful, but upon the finished work of Christ on the cross. If the person who committed suicide had, at some time before, accepted Jesus’ death on the cross as payment for his sins, he is saved. Nothing can alter the truth that, as children of God, we have been credited with the perfect righteousness of Christ (II Cor. 5:21). Even when we sin, He is faithful to keep His Word. We are saved by the grace of God, not by works (Eph. 2:8-9), and nothing can separate a Christian from the love of God (Rom. 8:37-39; cf. Jn. 5:24; Jn. 10:27-29; I Jn. 5:11-13).

To emphasize the point, let me reiterate. God will not fail to complete the work begun when we put our faith in Christ (Phil. 1:6). We go to heaven not because of the manner of our death, or because we are confessed up-to-the-second, but because of the sacrificial death of Christ on the cross on our behalf. On the other hand, there is no such assurance for the one who has never taken that step of faith in Christ. He faces eternal condemnation, and separation from God. If the person has accepted Jesus Christ as his personal Savior, he will be in heaven. If not, he will be lost (Jn. 3:18, 36).

A text that is sometimes cited as proof to the contrary is First John 3:15 which says, “Whoever hates his brother is a murderer, and you know that no murderer has eternal life abiding in him.” Because they think of suicide as a murder, this has led some to conclude that no one who takes his own life can be a saved person. But that involves a number of assumptions that are by no means certain. First, “murder,” by definition, is the unlawful and intentional taking of the life of another person. Webster’s Dictionary says it is: “the unlawful and malicious or premeditated killing of one human being by another.” Neither language nor law usually defines suicide as “self murder.” And nowhere in the Scriptures does the Holy Spirit refer to suicide as murder.

Then we need to consider John’s main point in the passage. It is not to condemn those who commit suicide. Rather it is to remind his readers of something Jesus taught–that outward sin begins with an inner attitude and desire (Mk. 7:21-23; cf. Jas. 1:14-15). To hate someone, John says, is spiritually akin to the physical act of murder. How many of us then, on these terms, have been at some time guilty of murder? And would we go so far as to say it is impossible for a Christian to hate another person? John’s point is that we ought to love others unconditionally, and sacrificially, as Jesus did (vs. 16). It is to encourage Christ-like love that John writes as he does (vs. 11).

Further, it is important to account for the word “abiding” in the text in question. Though some modern versions omit it, the word is there in Greek, and it is significant. In the upper room, just before He went to the cross, the Lord Jesus spoke at length with His followers about the matter of “abiding” in Him, and allowing His Word to abide in them (Jn. 15:1-10). That is not speaking of salvation. It is a word that connotes rest, and being at home in. It is closely related to the idea of fellowship and an active interrelationship.

Applying this understanding of “abiding” to First John 3:15, and to the act of suicide, it would be possible to say that in many cases the Christian who takes his own life demonstrates by so doing that he was out of fellowship with God at the time. But that is not the same as saying he is not God’s child, or that he is eternally lost.

Bottom line: Yes, it is possible for a truly born again believer to take his own life (for many different reasons). I am convinced Samson is an example of this. He had many flaws, but the Holy Spirit has included him in faith’s “Hall of Fame” in Hebrews 11. The intentional termination of one’s own life will have many serious effects, but it will not keep a truly born again person out of heaven. Jesus says, “I give them eternal life, and they shall never perish” (Jn. 10:28). “Never” translates an extremely strong Greek negative meaning: not under any circumstances, not under any conditions.

The Alternative to Suicide

The Lord has a wonderful plan for each individual life, established even before we were born (cf. Ps. 139:13-16; Isa. 49:1, 5; Jer. 1:5; 29:11; Gal. 1:15). Our lives belong to Him, and He calls for us to use them as good stewards of what He has granted to us. While the devil’s desire for us is death and destruction (Jn. 8:44), the Lord wants us to enjoy abundant life (Jn. 10:10). Further, He loves us, and promises to meet the needs of those who trust in Him (Prov. 3:5-6; Phil. 4:13, 19). The Lord Jesus promises rest and peace to those who come to Him in faith (Matt. 11:28-30; Jn. 14:27; cf. Phil. 4:6-7).

The fact that suicide will not keep a truly born again Christian out of heaven should not be taken as the Lord’s endorsement or approval of that option. No one enjoys suffering. All of us sympathize with those who hurt, both physically and emotionally. However, Second Corinthians 12:9 is our assurance that in our weakness, God’s grace is sufficient, and that is our hope when life becomes a weary struggle. When nothing we try works, the Lord has promised He is able to give us sustaining grace for the asking (Heb. 4:15-16).

Frequently it is severe emotional depression and a resulting loss of hope that leads to thoughts of suicide. The causes of this can be many and varied. There may be a physical condition at the root of it, or a mental-emotional disorder, or a spiritual issue relating to sin and guilt. The one who is troubled in this way needs to seek help. Sometimes medication is the answer, or counselling by a therapist or pastor. If you are contemplating suicide, please let others know. There are answers, and you do not need to struggle on in isolation. Tell an understanding friend or family member, one who will support and encourage you, and get some assistance.

I am neither a medical doctor nor a psychotherapist. But as a pastor I want to point you to the Lord Jesus Christ. It is those who do not know Christ as Saviour that the Bible describes as “having no hope” (Eph. 2:12). Answers to your problems, whatever they may be, begin with a personal relationship with Jesus Christ. If you have never done so before, I urge you to accept Christ’s free gift of eternal life and salvation. Romans 10:13 says, “Whoever calls on the name of the Lord shall be saved.” John 1:12 says, “As many as received Him [Christ], to them He gave the right to become children of God, to those who believe in His name.”

This should not be construed as the offer of a simplistic, easy answer. I am not saying, “Trust in the Lord and all your troubles will be over.” Rather, faith in God and the promises of His Word lays a solid foundation upon which we can build. When we accept Christ as our Saviour, God gives us a brand-new start. “Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new” (2 Corinthians 5:17). That provides a foundation from which we can work toward a solution to other problems. Take heart! There is hope. Not easy answers, but God’s sure promise of better things up ahead.

3 March 2021

Where is God?

Robert Cottrill Doctrines, Ideas

Where is God when things go wrong? Some of the things that have been happening lately almost make you wonder where God has been hiding. I can recall the horrific spectacle of the twin towers of the World Trade Centre collapsing in a smouldering, smoky ruin. I remember seeing grieving families, the families of police officers, and fire fighters, who raced into an inferno to save lives, only to lose their own. Where was God, then? And what of the sudden and terrible destruction caused by hurricane Katrina? Tens of thousands homeless, and many dead or missing. Where was God then?

War and crime, accidents and natural disasters, all are the daily grist for the news mill. Partly as a result, worry and anxiety are on the rise. And some wonder: “What new horror will we hear about tomorrow? What’s next? Is my community next? Am I next?” Some have begun to voice doubt and disbelief, saying, “How could a God of love allow that?” Or, “Where is God in all of this? And do you know, that very question appears in the Bible.

Psalm 42 begins, “As the deer pants for the water brooks, so pants my soul for You, O God. My soul thirsts for God, for the living God. When shall I come and appear before God? My tears have been my food day and night, while they continually say to me, ‘Where is your God?’” The question is repeated in vs. 10. “My enemies reproach me, while they say to me all day long, ‘Where is your God.’”

Who is this besieged and bereft soul? We cannot be sure. But we can hazard a guess. The inspired text has the heading: “To the chief musician. A contemplation of the sons of Korah.” Or, it could be translated “for the sons of Korah.” They were Levites who made up the temple choir. They were not likely the authors of the psalm. Rather it was delivered to them, to be sung as part of the temple liturgy.

Who wrote it? Quite possibly it was King David of Israel. Many of the psalms are credited to him specifically. But there are others that, by their style, and by the kind of experiences described, are likely from his pen as well. This is one of them. Second Samuel (Chapters 15-19) records how David’s own son, Absalom, incited a rebellion against him. The king was driven from the throne, and became an exile, on the run from his own son. Psalm 42 may well relate to that time. David is surrounded by those intent upon slaying him. And he hears their mocking cry, “Ha! Where’s your God, now, David? You counted on God. So where is He?

A variety of answers are being offered to that question in our own day. Some miss the mark completely. Others, perhaps, can help us to understand–or at least point us toward the light.

The moralists come along and say, “It’s a punishment from God. A luxury-loving, materialistic society, a society that condones and glorifies moral perversity, and a society that’s virtually forgotten about God–no wonder this happened! Our country deserved what she got!” But that kind of answer only works when you deal in vague generalities. Not when you start getting down to specifics. Is it only terribly wicked people that were killed down in New Orleans? (No, certainly not.) And surely there were some bad people that were not killed. So I am not sure that is much of a solution.

Others offer a kind of statistical answer. That there must have been some form of divine intervention to keep those tragic happenings from being far, far worse. Thousands more could have been killed that were not. So, if we are asking “Where is God?” the statistical answer could be that the majority of people have been protected and delivered by God. That is a help…maybe. But it is not much comfort if you belong to a family that has lost someone.

It is only as we turn to the Word of God that we get enough information to put things in a proper perspective. To that end, I offer several truths, biblical truths, for your meditation.

1. Personal wrong-doing brings personal suffering.

When someone does wrong–and let’s call it what God calls it…“sin.” When someone sins, there will be a payday–sooner or later. The Bible says, “Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap” (Gal. 6:7). And if the sin also violates the law of the land, that “reaping” may include a court appearance, and time behind bars.

But even if it does not come to that, the Bible talks about the “reproofs of life” (Prov. 15:31), life’s painful consequences that arise from wrong-doing. It may be a loss of friends, or a loss of health, or of peace of mind, or something else. Those are the “reproofs of life.” Personal wrong-doing brings personal suffering. But it gets a bit more complicated than that.

2. Sin can also be the indirect cause of suffering.

We know that sin brought suffering into the world, in a general sense. But not all suffering is directly related to that person’s own sin. One day, Jesus and His disciples passed by a blind beggar, and they asked Him, “Who sinned, this man or his parents, that he was born blind?” And the Lord’s answer was, “Neither.” (Jn. 9:1-3). Now, He was not saying they were all sinlessly perfect. What Jesus meant was whatever they had done was irrelevant to the man’s suffering. Their sin did not cause his suffering.

And that is a common thing–people suffering without it having any direct connection to some personal misdeed. Someone else’s evil actions can affect me, even though I did what was right. The bank teller that is shot during a hold-up. Or the fireman killed trying to put out a fire set by wicked people. Yes, sin can be the indirect cause of human suffering.

3. Though evil is a reality, so is goodness.

Someone might ask, “If there’s a God, how come there’s so much evil in the world?” But Augustine turned that argument on its head. He asked, “If there’s no God, how come there’s so much good in the world?” Think of the mercy and goodness of God to those who, by their actions, deserve just the opposite! The Bible says, “He makes His sun [and notice, it is His sun] to rise on the evil and on the good, and [He] sends rain on the just and on the unjust” (Matt. 5:45). If the evil that good people suffer is a mystery, so is the good that sinful human beings receive every day from the hand of God. Certainly there is evil in the world. But there are lots of good things, too.

4. God has a purpose in allowing evil to continue.

And far from His purpose demeaning and diminishing us, it elevates and ennobles us. The Bible says, “God created man in His own image” (Gen. 1:27). As a result, unlike any other creature He made, human beings have the unique potential to enjoy a personal relationship with Almighty God. To know Him, communicate with Him, and fellowship with Him. To love Him, worship Him, and serve Him.

But you cannot have that kind of intimate relationship with a puppet, or with a machine. If a creature is to have the capacity to love freely, it also must be able to choose to hate. If it is to have the capacity for faith and obedience, it also has to have the free choice to doubt and rebel. So for now, those who choose the path of wrong-doing must have room to make that kind of choice–and to experience the consequences of it.

Evil will not continue forever. We have God’s Word on that. (Read the last three chapters of Revelation.) But in His wise and good purpose, His long range purpose, God has allowed evil and its consequences to intrude upon us for a time–because He does not want human beings to be puppets on a string. We have choices to make. Choices that have eternal consequences. And choices require that both good and evil are options open to us.

5. Suffering can have a positive result.

We see that time and again. And there are certainly examples of it in recent crises. Look how the disaster to the south has awakened a new sense of caring, and concern for others. It is wonderful to see. There is also a renewed consideration of values and priorities. And for many, a concern for what comes after this mortal life.

Comedian George Carlin once said, “Our house is where we put our stuff, while we’re out collecting more stuff!” And if we think that is what life is for, then we have forgotten about eternity. We need to take another look at our value system.

As the Bible says, “We brought nothing into this world, and it is certain we can carry nothing out” (I Tim. 6:7). Nothing in the material sense that is. So the obsessive striving for money and the things it buys is misguided folly. And it is crisis situations, and human suffering, that challenge us to face that. C. S. Lewis, in a speech during the Second World War, said, “War creates no absolutely new situation: it simply aggravates the permanent human situation so that we can no longer ignore it.”

After confessing the pursuit of riches, pleasure and acclaim are “vanity,” King Solomon warns that “God will bring every work into judgment, including every secret thing, whether good or evil” (Ecc. 12:14). Judgment Day is coming, and we need to live like it. We need to get ready for it. Perhaps the present destruction in the States, with its multiplied human tragedies, will cause many to reassess where they are going. If it does, then the suffering has had at least one beneficial result.

6. God is not unfeeling or unloving.

The question being raised today is the same one King David faced 3,000 years ago. “Where is your God?” And that question seems to imply that He is unconcerned, and uninvolved. But He is not. We have clear evidence of that. Evidence that David perceived only dimly, if at all. I see an orchard, shadowy and dark, and men huddled there waiting, praying. And I see torch-light, flickering through the trees, as a large group approaches. They single out one Man, and seize Him–after He is betrayed by a traitor’s kiss. Where was God, then?

I see Him dragged here and there, as the night-hours wear on. In one place, rough hands blindfold Him, then start punching Him–as those around taunt, and call for Him to guess who did it. I see Him stripped and beaten–with a whip that has pieces of metal woven into the leather thongs. Soon He is cut to the bone, His back a bloody mess. Where was God, then?

I see Him in a Roman barracks, with a make-shift crown woven of ugly-looking thorns, pressed down upon His brow. I see grinning and jesting soldiers, bowing before Him at their silly games. Where was God then? I see a rugged, rocky hill, outside the city wall. A place of execution. On that hill is a cross. And on that cross the One previously brutalized hangs, suspended between heaven and earth, impaled by cold iron spikes. Where was God, then?

Let me tell you the answer. He was there! And whenever we confront the puzzle of the evil in this world, we must not forget the cross.

Look at what God allowed sinners to do to His Son. And did He have the power to prevent them from having their way? Yes, He did. He could have stopped what happened at Calvary. But the Bible says, “God so loved the world that He gave His only begotten Son…” (Jn. 3:16). What? His only Son? Yes, and the Son of whom He said, “This is my beloved Son, in whom I am well pleased” (Matt. 3:17).

How could God the Father stand by and allow wicked men to so mistreat His Son? He did it for love–love for you and me. In fact, at one point Jesus says to His heavenly Father, “You have loved them as You have loved Me” (Jn. 17:23). How astonishing! That the same infinite, inter-Trinitarian love the Father has had for the Son from all eternity, He pours out on you and me–“that whoever believes in Him [Christ] should not perish, but have everlasting life.”

You see, God takes the long range view. While He grieves over the pain and the brutal wickedness of His creatures today, His greater concern is for tomorrow. His greater concern is for their eternal destiny. For our eternal destiny. Because we are all sinners. That is not merely a designation for murderers, rapists, and terrorists. The Bible says, “All have sinned and fall short of the glory of God” (Rom. 3:23). And sin leads inevitably to eternal judgment. But God’s great heart of love went out to sinners facing eternal ruin, and He did something about it.

He visited His terrible judgment on His own sinless Son. That is what was happening at the cross. The Bible says, “God demonstrates His own love toward us, in that while we were still sinners, Christ died for us” (Rom. 5:8). It says, “Christ also suffered once for sins, the just for the unjust, that He might bring us to God” (I Pet. 3:18). And we have an open invitation to come to Him, trusting ourselves to the finished work of Christ.

Way back before the cross, David expressed his faith in the psalm we have been looking at. He finally says to himself, “Why are you cast down, O my soul? And why are you disquieted within me? Hope…in…God” (Ps. 42:5, 11). And though David may not have realized it, that hope is rooted eternally in the work of Christ on the cross. The Bible calls Him, “the Lord Jesus Christ our hope” (I Tim. 1:1). The message of the gospel is, “Believe on the Lord Jesus Christ, and you will be saved” (Acts 16:31).

But God will not bribe us, or force us to put our faith in the Saviour. He waits for the sinner to turn to Him. So I plead with you today, if you have never done so before, turn to Jesus. Say, “Yes, I believe that Jesus died in my place. He took the punishment for my sins upon Himself at Calvary. And I trust in Him, today, as my only Saviour.”

That will not resolve all the puzzles of evil in the world at the present time. Perplexing questions remain. But when faith reaches out to Christ, it solves the puzzle in part, and at a personal level. Because faith can answer the question I have posed by saying, “Where is God? God is here. God is with me. He is my Saviour. I’m His child, through faith in Christ, and He’ll never forsake me.”

12 February 2021

Eating Meat: Should Christians Be Vegetarians?

Robert Cottrill Ideas

Eating meat. Should Christians eat meat? With the growing popularity (at least in North America) of a vegetarian diet, some have suggested it is wrong to eat meat at all. I will share with you what I believe the Bible teaches.

At the time of creation, the Lord prescribed a vegetarian diet for our first parents (Gen. 1:29). But that was before the fall (man’s first sin), and before the flood. Conditions on earth were ideal, and a non-meat diet was sufficient not only for man, but also for the animals (Gen. 1:30). (In that world, mosquitoes did not have to draw human or animal blood to get the needed protein in their diet. Happy day!)

However, with the fall, came a “curse” upon creation, with nature out of balance becoming a kind of object lesson of the destructiveness of sin (Gen. 3:17-19). Then, with the world-wide flood of Noah’s day climatic conditions changed radically. In place of a uniform warm, moist climate from pole to pole, came more severe weather, with ice and snow, and freezing temperatures in many regions. Further, it seems a protective vapour canopy which once surrounded the earth was removed at that time. The sun’s more harmful rays began to invade the earth. (This is one reason for the dramatic fall in life spans from the pre-flood times. Where human beings once lived nearly a thousand years, longevity rapidly declined after the flood to what we know today.)

With the changes just described, God gave new instructions regarding diet, allowing human beings to eat meat (Gen. 9:3). There are ample examples in the Bible of individuals consuming meat (e.g. I Kgs. 4:22-23; 19:21; Neh. 5:18), and it is not condemned as harmful or sinful. In fact, the holy days of Judaism required the eating of meat. Take the Passover, for example. Central to the ceremony was the consumption of roast lamb (Exod. 12:1-11). And since the Lord Jesus, as to His humanity, was a Jew living under the same law (Gal. 4:4)–a law which He perfectly fulfilled–He apparently ate the Passover lamb too. And we know Jesus not only ate fish (Lk. 24:41-43), but He broiled fish and served it to His disciples (Jn. 21:9, 12-14).

One more issue remains: the dietary restrictions of the Jews. Though they were pointedly allowed to eat the meat of mammals, fowl and fish, there were some limitations. Four-footed animals that did not chew their cud and have cloven hooves were excluded (Lev. 11:4-8), as were fish without scales–as eels or shellfish do not have (Lev. 11:9-12). Birds of prey that feed on dead carcasses were also excluded (Lev. 11:13-19). Some insects were off limits, though locusts could be eaten–and the latter were part of the diet of John the Baptist (Lev. 11:20-23; Matt. 3:4). But two specific questions must be considered with regard to these restrictions.

1) Did God set these limits because the excluded animals were unhealthy to eat? If so, then what was unhealthy 3500 years ago when the Law was given would seem to be unhealthy still–and still something we should avoid. Sometimes pork is used as an example to prove this point in the affirmative. It is pointed out that without proper refrigeration pork would have been extremely dangerous. But surely the same could be said for fowl and fish. In fact, the dietary restrictions of the Jews were mainly ceremonial, not health related. Consider Leviticus 11:24 as an example. Even touching the carcass of one of the restricted animals rendered the individual “unclean,” but only “unclean until evening.” It was a ceremonial uncleanness limiting religious activities until the period of uncleanness was over.

The main reason for all the restrictions seems to be this: God wanted Israel to have a continual reminder that they were different. They had been set apart by God for Himself as a special people, a unique privilege not given to other nations (Deut. 14:2). (Note that this last text immediately precedes a review of the dietary laws.) The daily application of these laws said, “You are different. You are set apart for Me, and must live in obedience to Me, and trust in Me.” It is impossible to prove there is a consistent health problem with consuming the meats on the restricted list (as long as they are properly stored and prepared). It was a ceremonial thing. Which leads to the second issue.

2) Are we still to live by the restrictions of the Jewish Law? The answer is No. On this side of the cross, God is doing a new thing. He is bringing Jew and Gentile together in a new body (the church) through faith in Christ (I Cor. 12:12-13). Those aspects of the Old Testament Law that have to do with morality are also taught in the New Testament (e.g. not committing adultery, not stealing, etc.). But we are pointedly told that the church is not under the old Law (which included 613 commandments in all). About a dozen times this truth is restated (Rom. 6:14; 7:6, etc.).

When Peter was given a vision preparing him to extend the Christian gospel to the Gentiles, he reacted as a Jew (Acts 10:9-16). Commanded by God to eat the meat of animals he considered unclean, he refused. But a voice said, “What God has cleansed you must not call common” (vs. 15). And after Gentiles began to turn to Christ, a church council was held in Jerusalem to consider their status, and whether the Jewish Law should apply to them (Acts 15). The main dietary concern was that the Gentiles should agree not to eat meat from which the blood had not been drained. This had been a major and overarching command of Judaism for centuries (Lev. 17:10-11). Reverence for the blood related to the fact that in it was “the life of the flesh,” and it was shed in the sacrifices “to make atonement for your souls.” The early church agreed to ask for a respect for this prohibition among the Gentile believers (vs. 23; 28-29).

Significantly, nothing at all is said by the Jerusalem council about keeping to a vegetarian diet. Under grace, there is freedom of choice in this area. “Let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths [i.e. the restrictions of the Jewish Law], which are a shadow of things to come, but the substance is Christ” (Col. 2:16-17) And Romans 14:1-10 pointedly says that those who believe they can only eat vegetables are “weak in the faith”! The Bible tells Christians, “The living God…gives us richly all things to enjoy” (I Tim. 6:17). Of course, as with most things, moderation is important. Too much red meat in one’s diet may indeed be harmful. Moderation is the key. If a person decides a certain diet is right for him, we may express concern if it seems an unhealthy choice. But we have no right to judge him on religious grounds. In that he has liberty, and is accountable to God, not to us.

10 February 2021

Gambling

Robert Cottrill Ideas

Gambling? So what’s wrong with that? If it is done in moderation, isn’t it just a bit of harmless fun?

(This article looks at the subject particularly as it relates to Canada a few years ago, but the principles are certainly more widely applicable. Some material was taken from notes by Bud Talbert, of Edmonton, Alberta. His notes have been expanded, with his permission.)

Arguing in its favour, some will say: Gambling channels huge amounts of money into education and social programs each year. This form of “recreation” provides thrills and excitement for an estimated 80% of the adult population of Canada, and a growing percentage of the under-aged population too. The industry created over 200,000 jobs in 2002 and the number is growing.

Some complain about the damage it causes, but only 4 to 5% of those involved can justly be called “problem gamblers.” That is not even 2 million people nation wide. (The Canadian Centre on Substance Abuse puts the figure at about half that.) Most people don’t lose that much when they gamble. Besides, it’s fun to win money–and maybe have the chance to win millions of dollars. Think of how such a windfall could be used for good!

That might be the reasoning of those promoting betting as harmless fun. But it was not always looked upon that way. In 1892 the Criminal Code of Canada, following that of Great Britain, placed a ban on all forms of gambling except horse racing. In 1969 the code was amended to permit groups “to use lotteries to fund worthwhile activities.” In 1985 the code was further changed to allow for VLT’s and slot machines, also giving the provinces control over gambling in their jurisdiction.

Since then gambling has grown into an annual $13 billion industry. (Alberta’s share was just under $2 billion last year.) That is about a third as much as the annual revenue of the agriculture industry for the whole country. Internet gambling, the “new kid on the block,” accounted for $5 billion in 2003 revenues. Of great concern, a significant and growing number of Internet gamblers are youth.

One dictionary describes gambling as “playing a game of chance for high stakes.” Henlee Barnette says: “Three basic factors appear in the process of gambling: the payoff, the element of pure chance, and the agreement to pay by the bettors” (Baker’s Dictionary of Christian Ethics, p. 257). A Salvation Army writer defines it as “an act of risking property that gives material advantage based on chance and at the expense of others” (Faith Today, March/April 2007, p. 29). That is helpful.

Lotteries, bingos, betting pools, and casino games are examples of the many forms of gambling. As suggested by the above definitions, these tend to have several things in common.

For one thing, each requires a surrender of funds or property by the gambler, with the statistical probability of almost certain loss. That is a high risk indeed–some would say a rather foolish risk. We hear about the big pay-days of the few. But in reality almost everyone loses. In fact, one person’s gain necessitates that the others lose! The winner could not win without it being a detriment to others to some extent.

Second, as noted, the gambler abandons himself to blind chance or accident. If he is to win, that will be the basis of it. Any money he receives will not be legitimate wages for hard work. He is attempting to get something for nothing at the expense of others. S

Some years ago a political party in Saskatchewan created a lottery to raise money for their upcoming election campaign. But did no one notice how foreign that is to the pioneer spirit of the province? Communities were built through many years of hard work by the citizens, and by neighbour helping neighbour, not by taking selfish advantage of others.

Now, some further food for thought.

1) Gambling sells an illusion, not reality.

Notice how every commercial for gambling shows the individual winning–with no exceptions. There is upbeat music, excitement, dancing and happy smiles all around. You never see a person hanging his head despondently, wondering aloud how he is going to buy groceries this week.

Yet we know that for every winner there are multitudes of losers. This amounts to false advertising. But it is typical of Satan’s methods. He disguises himself as “an angel of light” (II Cor. 11:14), seemingly concerned for the welfare of those he tempts. Look at what he did in Eden with “You will be like God” (Gen. 3:5). Before the gullible, he dangles the “passing pleasures of sin” (Heb. 11:25), denying, or glossing over the pain and bitter loss ahead.

2) Gambling negates Christian love.

Romans 12:10 exhorts us to “be kindly affectionate to one another with brotherly love, in honour giving preference to one another.” “Through love [we are to] serve one another” (Gal. 5:13). And the essence of true Christ-like love is sacrificial giving. But that is not the principle behind gambling. In order to sustain the gambling industry the number of losers must always far exceed the number of winners. By design, every winner becomes one at the expense of many others. (Some even suggest therefore that gambling is a form of stealing.)

It is simply impossible to “prefer others” and at the same time seek to profit at their expense. And it is difficult to escape the conclusion that every winner has taken advantage of some who are poor and weak, and some perhaps who gamble obsessively and addictively. And studies document that, at least for some, seeing others defeated and humiliated, is part of the enjoyment of winning. That is hardly being “kindly affectionate” toward them!

But is it not true that many lotteries devote a portion of the money that comes in to charitable causes? Are we not helping others by purchasing a lottery ticket? (Yes, that is the “carrot” used to coax the donkeys buy tickets.) But a close examination will show that often a far smaller percentage of money goes to those charities than many would expect.

More importantly, are we to say that we will only give for what we can get out of it? That is exactly the mind set Satan accused godly Job of having–that he only served God because he was so blessed materially (Job 1:9). But it was not true–and it should not be true of us. If the charity is a good one, we can kindly give to it what we are able. But let us leave the carrots for the donkeys!

3) Gambling promotes greed and covetousness.

Remove the hope of material gain and gambling falls to the floor like an empty bed sheet. The anticipation of winning money or property does not simply make the game more interesting. It is inherent in gambling. But that is not the motivation that pleases the Lord. Covetousness–lusting for what belongs to others–was forbidden in the Mosaic Covenant (Exod. 20:17). So was stealing from others (vs. 15). It is sobering to observe that God’s Word describes covetousness as a form of idolatry (Col. 3:5).

4) Gambling is contrary to godly stewardship.

The Lord Jesus exhorts us not to lay up treasures on earth, but to seek to lay up treasures in heaven (Matt. 6:19-20). We do this as we invest the resources He gives us in supporting the proclamation of the gospel and the building of His church. Paul thanked the Philippian Christians for sending funds to aid his ministry, saying, “Not that I seek the gift, but I seek the fruit that abounds to your account” (Phil. 4:17).

But how does this square with gambling away what God has given us in hopes of selfish gain–with the overwhelming likelihood that it will be lost and gone? The Bible says “God is able to make all grace abound toward you, that you, always having all sufficiency in all things may have an abundance for every good work” (II Cor. 9:8). Instead, the gambler’s money disappears down a black hole How does that “honour the Lord with [our] possessions,” as we are told to do (Prov. 3:9)?

5) Gambling is essentially a heathen activity.

The Bible says, “Every good gift and every perfect gift is from above” (Jas. 1:17). What we have comes to us from the gracious hand of God. It is a gift of His sovereign Providence. “He [the Lord] makes His sun to rise on the evil and the good, and sends [His] rain on the just and the unjust” (Matt. 6:45).

But gambling depends on trusting a mindless fate for gain, not Almighty God. Its real gods are luck and chance, with riches coming from the hand of some lottery organizer. Have you ever heard a gambler praising the grace and mercy of the Lord for his winnings? (And how could God approve of something so foreign to the principles of His Word?) The winner will more likely say, “This is my lucky day. Lady Luck was kind to me today.” His anthem is, “Praise Lottery from whom all blessings flow.”

6) Gambling has the potential to enslave.

The Apostle Paul said that while all things were lawful for him he did not want to be “brought under the power of any” (I Cor. 6:12). Just as drinking alcohol presents the threat of addiction, so does gambling. (And sadly, governments have become slavishly addicted to gaming as well. They have designed things so that many programs seem to depend upon it to remain viable.)

There is something seductive about the prospect of making money fast, and with little effort. But so often it brings with it painful consequences (Prov. 28:20, 22). Barnette says of the problem gambler, “He habitually takes chances; gambling absorbs all of his interests; he is optimistic and never learns from losing; he never stops while winning; he risks too much; he enjoys a strange tension between pleasure and pain.”

Statistics prohibit us from accepting gambling as benign enjoyment. Millions of Canadians are affected by its problems every year. An obsession with gambling leads to growing debt, loss of employment and loss of income. It brings the estrangement of family members, and it often leads to the sins of deception, cheating and theft to support the habit.

7) Gambling attracts criminal associations.

There is a reason why organized crime and gambling get along so well. The two make perfect bedfellows–each striving to gain at the expense of others. Easy money is to be made by gambling, so the criminal element loves it. A great deal associated with the gambling industry is corrupt.

Phil Johnson says gambling “breeds crime and corruption; it undermines character; it does not promote godliness; it violates private industry; it undermines the good of society; it exploits the poor; and it promotes false values” (“Gambling: The Moral Antithesis of Charity,” Pulpit Live, April 12, 2007).

8) Gambling does great harm to society.

One of the dangers of a welfare system is that it tends to dampen the incentive to work. If the government will support me, why should I bother? And gambling can have a similar effect. It seems so easy to get something for nothing–to sit back and wait for the luck of the draw to meet my needs.

But legitimate labour is the method God intends us to use to earn a living. That is how healthy communities are established and maintained. For the Christian it is also the way we gain the resources to support Christian ministry. It is the labourer who is “worthy of his wages” (Lk. 10:7), not the gambler. In fact, the Bible says, “If anyone will not work, neither shall he eat” (II Thess. 3:10)!

The person may say, “Oh, I only spend a couple of bucks on a ticket every once in awhile. How does that do any harm?” And perhaps it does little…perhaps. But think of the industry which so much of that money goes to support. An industry that preys on the weak and the poor in the community. To gamble is to become complicit in that tragic wrong.

The Bible says, “None of us lives to himself or dies to himself” (Rom. 14:7). We have a responsibility to consider how our actions will affect others around us. We should compassionately “remember the poor” (Gal. 2:10), not participate in taking from them the little they have. In truth, “He who has pity on the poor lends to the Lord, and He will pay back what he has given” (Prov. 19:17).

The Bottom Line

If we are to “abstain from every form of evil” (I Thess. 5:22), then the real question is not “Why shouldn’t I gamble?” but “Why should I?” An honest look at this practice shows it again and again to be contrary to godly living and to our need to depend on God. It is from His hand that our needs are supplied. We are to trust in Him, no rely on a roll of the dice.

As I work on this article, some friends are preparing to return to the mission field. The Lord called Dave and Judy to share the gospel of grace with a remote tribe in the jungles of New Guinea. They labour so far from civilization that supplies must be air-dropped to them every few months. But they have surrendered the material comforts of Canada, and contact with friends and family, because they believe in what they are doing.

The rewards for sacrificial service for Christ are nothing like the passing thrill of winning a lottery. They are eternal (cf. I Thess. 2:19). And in contrast to the dubious winnings of the gambler, “The blessing of the Lord makes one rich, and He adds no sorrow with it” (Prov. 10:22).