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.
Bible End Times is a popular theme to study today. And approximately one quarter of the Bible was prophetic of future events at the time it was written. Some of these prophecies concern the nation of Israel, some the Gentile nations, and some the church of Jesus Christ. Some have to do with individual believers and unbelievers, others concern angels and demons. Some relate to the first coming of Christ described in the New Testament, and others to His promised return. Roughly half of the prophetic Scriptures have been fulfilled already. A look at how they were fulfilled (precisely, and literally) gives us the expectation that the remaining half will be fulfilled a similar way.
In fact, most of the disagreements over God’s prophetic calendar relate to this issue. Some, who interpret the rest of the Bible literally, abandon this method when it come to prophecy, saying it is largely symbolic. So, can we expect the Bible’s view of the future to be literally fulfilled? Or are the words of the prophets simply symbolic of some spiritual truth hidden beneath the surface? (The latter view, called allegorizing, or spiritualizing, leaves the true meaning a mystery. The solution is left to the whim of the interpreter, leading to a great deal of inconsistency and uncertainty.)
In response to the above questions, the proper way to deal with all of Scripture is to interpret it literally. Consistently to treat the language of the Bible as we would that in a letter from a friend (which, in a sense, the Bible is). The Bible does make use of poetic, picture language from time to time (for example, “the Lord is my shepherd,” or Jesus saying “I am the bread of life”), but these pictures depict a specific, literal reality that is not difficult to discern when we compare Scripture with Scripture. Dealing with such figures of speech is a normal part of handling any language. (Just as when that letter from a friend says it was “raining cats and dogs,” or his son’s baseball team “slaughtered” the competition).
Literal Interpretationgives each word its plain, natural sense, as when employed in writing, speaking, or thinking, and it determines the meaning intended by the author according to the normal, customary usage of language, taking into account its original setting.
That is how God designed language to be used, and it is the proper way to handle the Scriptures. As someone has said, “If the plain sense makes good sense, seek no other sense–or the result will be nonsense!” God intends us to proclaim His Word as being literally true. It is not surprising, then, that the Reformation, and all the great revivals in history were rooted in this kind of preaching. For men like Luther and Wesley, the Bible was the inspired Word of God and its message was to be understood literally. Also, the great missionary movements of the 19th century and the evangelical Bible schools that came into being during the early 1900’s followed this method.
If you are interested in studying Bible prophecy, check out the study on this website called Heaven. There are also many good books available. One that is recommended is The Final Drama by Dr. John Walvoord. He provides “14 Keys to Understanding the Prophetic Scriptures.” Another extremely useful book is Charting the End Times by Tim LaHaye and Thomas Ice. Called “A Visual Guide to Understanding Bible Prophecy,” it provides dozens of helpful charts, with explanatory text.
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).
What is the church of Jesus Christ? Exactly what does God intend it to do? And what are some tools that can help in the accomplishment of its purpose? Here are some articles having to do with this subject:
Inspiring videos of the kind described here are not always easy to find. The following videos (or DVD’s) are available from New Tribes Mission(Editor’s note: NTM is now Ethnos360). I have seen them and they are exceptionally good. NTM has other which I have not viewed personally. But given the high quality and doctrinal clarity of their work, I have no trouble in recommending them. These would be a valuable addition to your own collection, and you would find many uses for them in a church setting. Inspire your faith with these true stories! (See link to New Tribes Mission at the bottom of this page.)
When Things Seem Impossible
NTM missionaries Tim and Bunny Cain were taken hostage in 1985 by armed guerrillas in Colombia. They were forced to call in the mission plane on the pretense of needing medical help. Paul and Steve flew into the trap. But God orchestrated an incredible series of events to secure their release. It’s a story of fear, despair and a coming to faith in God’s ability to do the impossible. Running time: 66 minutes [When Things Seem Impossible at Ethnos360]
EE-Taow
The Mouk tribe of Papua, New Guinea, responds dramatically to the Gospel during the chronological Bible Teaching of a NTM missionary. (Chronological teaching begins in Genesis, with the conviction that an understanding of the work of Christ needs to be rooted in what happened in the beginning.) You will be captivated by some of the most up-to-date missions methods in use today. A powerful story of the Mouk people’s journey from a history of murderous deceit to an understanding of what God did for them when they heard the gospel of Jesus Christ. (“Ee-Taow!” means, “It is Truth!” their response to the Word of God. See Isaiah 43:9b.) Running time: 26 minutes [EE-Taow at Amazon and EE-Taow DVD at Ethnos360. Also available as a download at Ethnos360. All of these include “The Next Chapter” below.]
The Next Chapter
A sequel to the previous film. The Mouk tribe lives in the remotest jungles of Papua New Guinea. Their journey from a history of murderous sorcery and deceit to a discovery of God’s love and an understanding of Truth is graphically portrayed in Ee-Taow. But now the story continues, proving the Mouk to be a people who take their faith seriously and desire to be missionaries to neighbouring tribes. Thrilling and encouraging! Running time: 32 minutes
Ethnos360 works to reach remote and unreached people groups with the gospel of grace. Their message and their methods are soundly biblical. They have also produced some excellent videos which could be of value to your family and your church. Recommended!
Homosexuality in the Bible is treated clearly for all who will accept what God says. And there some general points that can be made at the outset, before we look at some specifics.
1) God does not treat homosexuality as another gender–as though there are men, and women, and homosexuals. There are only men and women.
2) Biblically, homosexuality is not an inherent condition (i.e. something the person is born with), but a kind of chosen and learned behaviour. Certainly some may be more susceptible to temptation in this area than others, just as is the case with other sins. But that does not make it “natural” to behave this way.
3) According to God’s Word, homosexuals can stop what they are doing and act differently. They can be delivered from their sinful lifestyle (cf. I Cor. 6:9-11).
Now, the question is: Why change? Isn’t homosexuality simply another possible lifestyle? What does the Bible say?
In the Scriptures, there are about 24 words describing homosexuality as God sees it. While people may continue to debate, and differ on the subject, there is simply no question as to what the Bible teaches about this. With more than twenty negative terms used to describe it, the biblical perspective is clear.
The only question, then, is whether the Bible is merely a collection of ancient myths and man-made ideas, or whether it is the inspired, infallible Word of the living God. The writers certainly believed they were transmitting the latter. As Paul says, “These things we…speak, not in words which man’s wisdom teaches, but which the Holy Spirit teaches” (I Cor. 2:13; cf. II Tim. 3:16-17). So, how does the Bible describe homosexuality?
(Note: At times there are some differences in the translation of Hebrew and Greek words from one Bible version to another. Variations are listed in their place. But whichever version is used, the basic meaning remains.)
The Sin of Sodom (Gen. 19:1-9)
Some seek to limit the wickedness of the men of Sodom to their lack of hospitality. Though other sins were involved too (Ezek. 16:49), Jude makes it plain what God particularly frowned upon.
1) God calls their behaviour sexual immorality (cf. Jude 1:7, “fornication,” KJV).
2) God calls it going after strange [alien] flesh (cf. Jude 1:7).
3) God calls the actions of the Sodomites sin (Gen. 13:13).
4) God calls it exceeding wickedness (Gen. 13:13; 19:7).
The Mosaic Covenant
The Law was given by God to the nation of Israel on Mount Sinai. It contains instruction regarding their religious rituals, and regulations involving Israel’s community life. But more importantly, it is an expression of the unchanging moral standard of a holy God.
5) In the Law, God calls homosexuality an abomination [that which is disgusting, detestable] (Lev. 18:22). Note the context, vs. 21-25. This sin is sandwiched between the evils of child sacrifice and bestiality. And it is declared to be punishable by death (Lev. 20:13).
6) God calls it being defiled [morally unclean and polluted] (Lev. 18:24).
7) God calls it iniquity (Lev. 18:25).
8) God calls homosexuals dogs–not “gays” (Deut. 23:18; cf. Rev. 22:15, referring to male prostitutes, and their common mode of sexual relations).
9) God calls the sin sodomy, after the first appearance of the transgression in Scripture (KJV). The Hebrew word used (qadesh), refers to a temple prostitute; translated “perverted person” in the NKJV (Deut. 23:17; I Kgs. 14:24; 15:12; 22:46; II Kgs 23:7).
Romans Chapter One (vs. 18, 21-28)
In this key chapter, a general description of sin is given in vs. 18 which clearly includes the homosexuality discussed in some detail in the context.
10) God calls it ungodliness (vs. 18).
11) God calls it unrighteousness (vs. 18).
12) God calls it uncleanness (vs. 24).
13) God calls it dishonouring the body [treating the body with contempt] (vs. 24).
14) God calls it a display of vile [disgraceful, shameful] passions [affections, KJV] (vs. 26).
15) God says it is against nature [against His design for human sexuality] (vs. 26).
16) God calls it error (vs. 27)
17) God calls it burning with lust (vs. 27).
18) God calls it shameful [unseemly, KJV] (vs. 27).
19) God says it is the product of a debased [reprobate] mind (vs. 28).
First Corinthians 6:9-11
20) God calls it homosexuality [being “effeminate,” KJV; literally, the term used is catamites, referring to boys used and abused as lovers by older men] (vs. 9)
21) God calls homosexuals abusers of themselves (KJV), practicers of “sodomy” (NKJV), “homosexual offenders” (NIV) (vs. 9).
22) God says it is contrary to sound doctrine (I Tim. 1:9-10, where the same word is used as in I Cor. 6:9).
Jude 1:7-8
23) God calls homosexuals dreamers [“filthy dreamers,” KJV–those carried away by their sensual imaginings] (vs. 8).
24) God says they are those who defile the flesh (vs. 8). Significantly, Jude tells us the fiery destruction of Sodom pictures the destiny of those practising this behaviour–“the vengeance of eternal fire [hell]” (vs. 7; cf. I Cor. 6:9-10; Rev. 21:8).
(And see the use of this text above, in connection with the sin of Sodom, Gen. 19.)
Two further points can be made in conclusion. First, in utter contrast with the above, God’s plan and design for marriage was made clear from the beginning. It is to involve the enduring union of a man and a woman (Gen. 2:18, 27; Matt. 19:3-5).
Second, homosexuality is not merely another acceptable lifestyle, nor is it an unalterable condition. The words of Paul, “such were some of you” (I Cor. 6:11) include “homosexuals” and “sodomites” (vs. 9), showing homosexuality is neither genetically inevitable nor permanent. The sodomite can change. Many have done so. There is deliverance and forgiveness in Christ.
That is what the Word of God has to say about homosexuality. And it is why Christians are concerned that this behaviour not be promoted as an acceptable alternative to wholesome marriage between a man and a woman. This view cannot be dismissed simply as hatred for homosexuals (gay bashing), or fear of them (homophobia) Many have a loving concern for them with regard to the coming judgment of God upon their sin. It is to warn them away from the path of ruin that God’s message about these things is proclaimed.
About Bible school gives you a quick look at why these institutions are important and how to support them.
We as churches and individuals need to support strong Bible colleges and seminaries that are sound in the fundamentals of the faith, and producing students who have a vital walk with the Lord. Your church needs to carefully identify schools like that and support them with your prayers and regular financial gifts. Why? Because otherwise the day may come when Bible-believing churches and mission agencies will have great difficulty finding a man or woman to serve who is not a theological liberal and an evolutionist or something else that is unorthodox and unacceptable! That may sound like an overstatement, but it is not.
The evangelical schools of our day face tremendous stresses and economic pressures. It used to be, 50 years ago, that attending Bible school for a year would cost you a few hundred dollars. A young fellow could find himself a summer job, easily earning enough money in two or three months, to attend the coming semesters. That is no longer true. Expenses in our academic institutions have skyrocketed. Now, it costs not hundreds, but thousands of dollars to attend a school like that.
Few young men or women can find summer jobs paying enough money to cover the costs. Those who do attend frequently end up with huge debts from student loans. They graduate with that obligation hanging over them. In the case of Bible college students, those who move on to some form of Christian ministry likely will not receive enough financial support to pay off their debts–not for years.
Considering that scenario, some come to the conclusion it is just not worth it. “Why get yourself into that situation? Who needs Bible school, anyway?” (Let me go on record here on that score. I believe that each Christian young person should seriously consider the possibility of a Bible college education. But I certainly have sympathy for the problems faced.)
What are the alternatives? The individual may opt for some kind of full-time employment after high school, forgetting about further education. (Perhaps he dreams of enrolling at some future time, but this rarely happens. Life’s decisions have a way of locking us in to a particular course.) Or, he (or she) may go to a secular university, instead, with a view to moving into a much higher paying career. This may divert the individual from preparation for some significant Christian service. It also puts a further strain on the Bible schools.
Whereas young people flocked to them in record numbers after the Second War, it is now becoming increasingly difficult to recruit students. As a result, there is incredible pressure on schools to compromise their standards. It is difficult to convey to you just how strong that pressure is, but I know. I have seen it first hand in two different institutions. The bottom line becomes getting warm bodies to fill desks. Because if the school does not do so, they are convinced they will not survive. The governing question is: “We need this number of students to pay the bills, so how are we going to get them in here?”
How is that accomplished? Many times it prompts a lowering of previously held standards. For example, the school might lower the requirements for those accepted as students. Or lower the requirements for graduation. Or lower the standards for conduct permitted on campus. Or expand programming and courses offered into questionable–but popular–areas. Some sad compromises are being made in these things by previously reputable schools. For the sake of brevity, I shall comment on one area only.
There is great pressure on the evangelical schools of today to compete with secular universities. They are both after the same pool of young people. They want them–they need them–as students. A Bible college may say to a prospective student, “Why don’t you come to Bible college instead? Or why not come here first, and then transfer to university to get training for your career later on?” But that presents a major problem. Many universities look down their noses at Christian schools. They think a Bible college education is academically inferior. (It may not be true. But that is what they think.) The outlook of our major universities is often elitist and exclusive. They may refuse to recognize work done at a Christian institution.
So, in order to play with the “big boys,” Bible colleges are under pressure to get what is called “accreditation”–meaning official recognition that they are on the same academic level as a university. Accreditation involves a long and complicated process. Thousands more books need to be added to the library–of the “right” kind. Courses need to be upgraded in the “right” way. And what about the teachers? One of the things the Bible college seeking accreditation needs to do is get people with doctoral degrees to teach at their school. After all, the universities have Dr. So-and-so, and Dr. Such-and-such. You cannot be their equal unless you keep pace. So, consider what happens when it comes time to hire a new teacher.
Let us suppose the Bible school has two possible candidates. Candidate A is a fine man, a former missionary, with many years of experience serving the Lord. He knows the Scriptures. And he is a godly man with high spiritual values. But, he does not have the necessary degrees after his name. Candidate B does not seem to have the spiritual depth of the other, and it is a bit worrisome that he has been divorced and remarried. He is not quite as confident about the authority of Scripture, but he has a PhD–a doctorate, and an impressive academic background.
Which one would you accept? Too often the answer is B. “Because we need another doctorate on the faculty.” That is how the argument goes. And it is one way in which good, sound Bible schools gradually begin to drift. It has happened in the past; it is happening still today.
The sad fact is the faculties of some evangelical schools are being more and more diluted with worldly men and women who do not have a firm hold on the great truths of God’s Word. They may know philosophy, and sociology, and psychology, and a number of other “ologies.” They may even have an intellectual knowledge of the Bible. But it is not for them the Spirit-inspired, infallible Word of the living God. Sadly, many lack a vital, personal relationship with Jesus Christ.
Ask yourself: What kind of students will such schools turn out? In too many cases graduates will simply mimic the values of their professors, and parrot the liberal views they have been taught. Then many will move out into churches and eventually produce a flock in their own likeness. This may seem a pessimistic view. Perhaps it is, but it is also realistic. The Bible says that “in the latter times some will depart from the faith” (I Tim. 4:1). We need to pray for and support those schools that still stand firm upon the fundamentals of the faith. They need our help as never before. Furthermore, we need to encourage the young people among our families and friends, and in our churches, to attend good schools that will equip them to stand for Christ and serve Him.
Another link to check!Millar College of the Bible offers solid training in the Word of God in a small college with a family atmosphere. A conservative school, sound in the fundamentals of the faith, whose three-fold goal for students is: character, competence and commitment. Strong on discipling students to be disciples of others. They say, “Our vision is to develop passionate, relevant servants of Jesus Christ who are shaped by the entire Scriptures.” Millar has students from many different denominations, and from different countries around the world. Recommended!
The Da Vinci Code is everywhere. Book stores, departments stores–even grocery stores carry it. The 2003 novel by Dan Brown has sold over 40 million copies and the numbers are still climbing. The paper back edition of the book proclaims it is “also a major motion picture.” And it has been turned into interactive games as well. We are going to be hearing a great deal about the Code through the coming months! So what is all the fuss about? And is it merited?
The Da Vinci Code (hereafter the DVC) is a fictional thriller which begins with a shocking murder. It moves swiftly from one crisis to another, keeping the reader turning pages as the exciting plot unfolds. Simply as a story, it has garnered enthusiastic reviews. But for several reasons the DVC is far more than that. For one thing, the tale concerns itself with the accuracy of the Bible, and with the Person of Christ. Its central characters supposedly discover an ancient conspiracy that reveals Christianity to be built upon a deliberate fraud.
No wonder Bible-believing Christians have reacted strongly. To demean sacred truths simply to sell books is deplorable. But there is more. According to author Dan Brown, though his main characters are fictional, the underlying details in his book are true! On NBC’s Today Show he was asked, “How much of this is based on reality in terms of things that actually occurred?” His response: “Absolutely all of it.” On ABC’s 20/20 he spoke of his “conversion” to a new way of thinking about the origins of Christianity, confessing he was on a mission to bring his message to the world.
In the early 1940’s there was a radio show called “I Love a Mystery.” And we do. Many of us enjoy finding the solution to a puzzle, especially if the answer lets us in on previously hidden secrets. (Consider the books and films alleging a web of conspiracy behind the 1963 Kennedy assassination.) This claim to be revealing mysterious “facts” shrouded in secrecy is one reason for the run-away sales of Brown’s book. But it has an insidious message of its own which must not be ignored. The author’s agenda cannot be taken lightly, especially considering the popularity of the book.
Brown’s Supposed Conspiracy
Dan Brown introduces his novel in the following way. “FACT: The Priory of Sion–a European secret society founded in 1099–is a real organization. In 1975 Paris’s Bibliothèque Nationale discovered parchments known as Les Dossiers Secrets, identifying numerous members of the Priory of Sion, including Sir Isaac Newton, Botticelli, Victor Hugo and Leonardo da Vinci.”
The author asserts this group has been opposed by yet another group determined to suppress the “secrets” because they threaten the male power brokers in the Church of Rome. Fascinating. But the statement above is riddled with fiction and falsehood. The Priory, a small Roman Catholic splinter group, was actually founded in 1956 not 1099. And the supposed secret documents about its past were forged and planted in the Bibliothèque Nationale by Pierre Plantard–a man with a criminal record for fraud. In the 1970’s one of his co-conspirators admitted to helping to fabricate the materials. Finally, Plantard himself was hauled into court, where he confessed under oath that it was all a hoax. More than a decade ago a series of French books and a BBC documentary revealed the sordid details–which Brown pointedly ignores. The historical figures he names would be grossly insulted at being attached to the author’s bizarre fantasy.
This initial deception is significant because the secrets supposedly preserved by the Priory of Sion are the basis for what the author claims about Christ and the Scriptures. For example:
¤ That the church, at an assembly convened three centuries after Christ, voted (by a narrow margin), to teach the doctrine of His deity
¤ That the four Gospels were altered by order of the emperor Constantine to make Jesus appear to be God.
¤ That Jesus, a mere man, was actually married to Mary Magdalene, and fathered a child by her named Sarah
¤ That Jesus intended His wife to be the head of the church after his death
So how does Leonardo da Vinci (1452-1519) come into the story? According to the author’s premise, Leonardo was a member of the Priory preserving the truth concealed for centuries by the Catholic church. (“Da Vinci” simply means of Vinci, a town in Italy where he lived.) In 1497 the gifted genius finished painting his conception of the Last Supper on the wall of a convent in Milan. Brown claims Leonardo knew of the secret relationship between Jesus and Mary Magdalene, and told the world about it through his masterpiece. Supposedly, the figure to the right of Jesus (on our left) is not the Apostle John as has long been contended, but is actually Mary, Jesus’ wife!
But there are problems with this assertion. For one thing, almost immediately damp and mildew began to destroy the artist’s work. It has been restored and touched up numerous times, but much of Leonardo’s original has been lost. Precisely what the figures looked like is often an educated guess at best. Further, there are only thirteen people in the painting. So if Mary is included, where is John? Added to that, a careful reading of the Scriptures suggests John was indeed positioned on Jesus’ right, and Judas Iscariot was on His immediate left.
That the great painter thought Mary Magdalene was the wife of Christ is ridiculous in the extreme. But what Leonardo believed is irrelevant in any case. He is not the source of truth, or the foundation of our faith.
The Truth About Jesus Christ
Many outlandish claims are made by the characters in the novel, but their rejection of two is the root of all. Two inseparable issues tower above all the rest in Brown’s unwarranted and reckless attack on the Christian faith: the inerrancy and authority of the Scriptures, and the true nature of the Lord Jesus Christ. If the Bible has not accurately presented who Jesus is, then He is not who He claims to be. And if He is not who He claims to be, then He cannot have done what He says He did. And if He has not done what He says He did, then He can save no one, and we are all eternally and irrevocably lost. Period.
But the Bible is indeed the inspired, infallible Word of the living God. “All Scripture was given by inspiration of God [it was God-breathed]” (II Tim. 3:16, NKJV, et al.). The human writers plotted neither to concoct or conceal anything. They simply reported and revealed what God directed them to. “Holy men of God spoke as they were moved by the Holy Spirit” (II Pet. 1:21; cf. I Thess 2:13). As Graham Scroggie so aptly put it in his little book, Is the Bible the Word of God? “It claims to be, it seems to be, and it proves to be.” And the Bible presents a crucified and risen Saviour who is God incarnate (Col. 2:9; Tit. 2:13). So let us examine briefly what the Scriptures have to say about the Lord Jesus, and the evidence for the precision and reliability of the record.
There was little that was secret and hidden about the earthly ministry of Christ. The Word of God says, “Jesus went about all the cities and villages, teaching in their synagogues, preaching the gospel of the kingdom, and healing every sickness and every disease among the people” (Matt. 9:35). The Jewish leaders, unwilling to accept His teaching, asked Him at His trial to explain His doctrine. The Lord responded, “I spoke openly to the world. I always taught in the synagogues and in the temple, where the Jews always meet, and in secret I have said nothing. Why do you ask Me? Ask those who have heard Me what I said to them. Indeed they know what I said” (Jn. 19:19-21).
This openness is significant for the following reason. After Pentecost, the apostles spoke repeatedly in Jerusalem about what Jesus had said and done. Many in the crowds who heard, both friends and enemies, had personally listened to Jesus and witnessed what He did. False claims and inaccurate information would have been challenged immediately. The same holds true for the written record of the four gospels. Conservative scholarship places the writing of the Synoptics (Matthew, Mark, and Luke) at some time between 50 and 70 A.D., and the writing of John between 85 and 95 A.D. Again, those who read their work early on had the first-hand knowledge to confirm or deny its accuracy.
The New Testament consistently presents the full deity and true humanity of Christ. Proclaiming both His eternal existence and His identification with Jehovah God of the Old Testament, Jesus says, “Most assuredly, I say to you, before Abraham was, I AM” (Jn. 8:58; cf. Exod. 3:13-14). He also declares, “All should honour the Son just as they honour the Father” (Jn. 5:23). His enemies understood what He meant by such statements, accusing Him of “blasphemy, because You, being a Man, make Yourself God” (Jn. 10:32-33). To Thomas after His resurrection Jesus was, “My Lord and my God” (Jn. 20:28). Paul speaks of “the church of God which He purchased with His own blood” (Acts 20:28). The writer of Hebrews quotes God the Father saying to the Son, “Your throne, O God, is forever and ever” (Heb. 1:8), and Jude calls Him “God our Saviour” (Jude 1:15).
Since Brown tries to exalt Mary Magdalene to such a high place (saying far more about her than about Christ), what do we know with certainty about her? From her name, we learn that she was from the town of Magdala, in Galilee. And we know that at some point the Lord Jesus delivered her from the oppression of seven demons, and that she, along with a number of other women, supported Jesus and His disciples, sometimes traveling with them (Matt. 27:55-56; Lk. 8:1-3). We know that Mary witnessed the crucifixion and watched to see where Jesus was buried (Mk. 15:40, 47). On the Sunday morning afterward she went to the tomb with other women to care for the body (Mk. 16:1), and she was the first to see the risen Lord (Mk. 16:9; Jn. 20:14-18).
But that is all we know. Some have tried to identify her as the unnamed “woman…who was a sinner” mentioned in Luke 7:37, or as the woman taken in adultery (Jn. 8:1-11), but there is not a shred of evidence for this. We know nothing of her parentage, her marital status, or her age. A character in the DVC states that “the marriage of Jesus and Mary Magdalene is part of the historical record” (Chapter 58). But what record would that be? Where are the contemporary witnesses? Where are the confirmations from those who were there? There are none. None. Mary never became the wife of the Lord Jesus, nor did He relinquish His headship over the church to her after His ascension (cf. Eph. 1:19-23).
On a related matter: Is the Bible we have today an accurate reproduction of what the original authors recorded? Yes it is. We can have full confidence we have before us “the faith [the body of truth] which was once for all delivered to the saints” (Jude 1:3; cf. vs. 17). There are over 5,000 Greek manuscripts of the New Testament available for comparison, ranging from fragments to complete Testaments. Some date back to within 25 to 50 years of the originals. In addition, there are thousands more ancient translations of the Scriptures into Latin, Coptic, Syriac, and so on.
All of these testify to the amazing accuracy of our Bible. But that is not all. The early church fathers (church leaders from roughly 100 to 250 A.D.) produced commentaries on the Scriptures. While their writings are not inspired and infallible as the Bible is, their affirmations of the truth and accuracy of the New Testament are surely significant. Some of them knew the apostles personally. (For example, Polycarp (circa 69-155), was a disciple of the Apostle John.) And there is wide agreement among textual scholars that the Bible they quote from, the foundation of what they believed and taught, is essentially the same as ours.
The Scriptures tell us, “The Word [Christ] was God….and the Word became flesh and dwelt among us” (Jn. 1:1, 14). And Ignatius, writing around 105 A.D. says, “God Himself was manifest in human form.” Irenaeus, around 180 A.D. says, “He is God, for the name Emmanuel indicates this” (cf. Matt. 1:23). Tertullian writes of “Christ our God” around 200 A.D., and Origen says around 225 A.D., “No one should be offended that the Saviour is also God” Keep in mind that from 64 A.D. in Nero’s time, and for over 200 years afterward, wave upon wave of terrible persecution battered the infant church. To stand up for what you believed often meant imprisonment, torture, and even death. For these men to endure such things for a known fraud would be ludicrous.
Finally, a word about the emperor Constantine and the church Council at Nicea. As noted earlier, Brown accuses Constantine of tampering with the Scriptures, and says it was only a narrow vote by the Council that foisted the doctrine of the deity of Christ on the world. But the facts are these. Before a battle in the year 312 A.D. Constantine prayed for help. He claims to have seen a vision of the cross with the accompanying words, “Conquer by this.” Flawed though his understanding of Christianity may have been, there can be no doubt that this experience changed his thinking from that day onward. In 313 A.D. he issued the Edict of Milan, granting religious freedom to Christians throughout the empire. The times of official Roman persecution had finally ended.
Around the same time Arius, an influential preacher from Alexandria in Egypt, began proclaiming that Jesus is not God the Son at all, but merely a created being. The pagans were comfortable with his ideas, but understandably his writings caused a strong reaction from Christians. In 320 A.D. Arius was excommunicated (cast out of the church) for his unbiblical teachings, but that was not the end of it. He had a popular following, and his views threatened not only to divide the church, but caused serious unrest and even riots here and there. To deal with the situation, the emperor called together more than 300 bishops from all over the empire to meet in the city of Nicea, in Asia Minor.
Arius was summoned to present his teachings to the assembly, and he did so. Afterward the church leaders strongly condemned his views. Not only that. They produced what is called the Nicean Creed, affirming the deity of both the Son of God and the Holy Spirit. It describes Christ as “very God of very God, begotten not made, being of one substance with the Father.” Each of the bishops was asked to sign the document. Of the reported 318 who were present, only two refused. (So much for the “narrow margin” of the vote of which Dan Brown speaks!)
Consider the significance of these deliberations. Their purpose was not to somehow alter the biblical record. That had been firmly established for about two centuries. Copies of the relevant Bible books were available all over the empire, and had been for a long time. Tinkering with them would have been strongly opposed by believers everywhere. The New Testament books contained a record of the Lord’s Person and work the bishops had believed and taught for years. And many of them bore on their bodies the marks of torture endured for the cause of Christ. They did not vote on some proposed new doctrine about the deity of Christ. They voted to condemn Arius for denying it, and firmly reasserted what they had believed all along. Brown is trying to sell the world a bushel of false teaching founded on nothing but the vain imaginations of men.
The Way of the World
There is a reason why the DVC is so popular–and why Hollywood is eager to bring it to the screen. Long ago Jesus said, “The light has come into the world, and men loved darkness rather than light because their deeds were evil” (Jn. 3:19). God has given sinful human beings the truth in His Word but, in Peter’s phrase, “they willfully forget” (II Pet. 3:5). Novelist Herman Wouk calls this “the will not to believe.” Many people are chronically enamoured with newness and novelty (Acts 17:21), and they love to have their ears tickled with comforting ideas (II Tim. 4:3). As the Lord said to Israel, “This is a rebellious people, lying children, children who will not hear the law of the Lord; who say…to the prophets, ‘Do not prophesy to us right things; speak to us smooth things, prophesy deceits” (Isa. 30:9-10).
That wilful blindness gave the false prophets of Jeremiah’s day a ready following. While God’s servant, with tears of grief, warned of a judgment soon to fall, others offered an appealing message of peace and safety. It sounded wonderful. But Jeremiah thundered against them, “The Lord has not sent you, but you make this people trust in a lie….You have taught rebellion against the Lord” (Jer. 28:15-16). Any philosophy that rejects and denies the inspired Word is a lie that ultimately promotes apostasy.
Dan Brown’s “smooth” words appeal to those who want to create a god in their own image, a salvation of their own doing, and a moral standard to their own liking. The DVC is a seductive invitation to free one’s self from the shackles of traditional religion. The Library Journal says Brown’s work “should be mandatory reading.” And a writer for the Washington Post is quoted on the cover of the paperback edition as urging us to “read this book and be enlightened.” But how can spiritual darkness enlighten anyone? The latter reviewer might better have said, “Read this book and be deceived and confused. Believe it, and plant your feet firmly on the road to destruction.” Satan is up to his old tricks, determined to stir up doubt regarding the Word of God any way he can. His venomous taunt in Eden still echoes down the ages, “Has God indeed said…?” (Gen. 3:1).
Though he spoke of “science,” and not pseudo-history, the words of the famous preacher Joseph Parker are relevant. From his pulpit one Sunday he said, “Some have found fault with me. They say I am old-fashioned and out of date; I am always quoting the Bible. Why not turn to science this morning. There is a poor widow here who has lost her only son. She wants to know if she will see him again. Science shall give the answer, and I will put the Book away. Will this woman see her son again? Where is he? Does death end all? What has science to say?” There was a long pause. “We are waiting for an answer, the woman is anxious.” Another long pause. “The woman’s heart is breaking. Science must speak. Nothing to say? Surely? Then….we will stick to the Book!”
Brown has become a counterfeit apostle of “a different gospel,” a circumstance which places him under the curse of God (Gal. 1:6-9). Intentionally or not, he is a beguiling false prophet. In the words of columnist Laura Miller, “The only thing more powerful than a worldwide conspiracy, it seems, is our desire to believe in one” (New York Times, Feb. 22nd, 2004). According to a survey published in The Ottawa Citizen (June 24, 2005), nearly one third (32%) of the Canadians who have read the novel say they believe in Brown’s cover-up theory. The devil has successfully filled the minds of many with doubts about God’s holy Word. Like the birds devouring the seed in Jesus’ parable, he is snatching away from them the message of salvation in Christ (Lk. 8:5, 12).
Nearly two millennia ago, when many sensation-seekers who had flocked after the Lord began to drift away, He said rather wistfully to the twelve, “Do you also want to go away?” But Peter answered Him, in a moment of penetrating insight, “Lord, to who shall we go? You have the words of eternal life. Also we have come to believe and know that You are the Christ [the Messiah] the Son of the living God” (Jn. 6:66-69; cf. Jn. 3:16). The witness of the Spirit of God in the heart of each believer is surely prompting a similar response.
Frankly, my advice to you is not to purchase or read Brown’s book. (The same goes for seeing the motion picture.) Why should our money profit those who are teaching destructive error? And what benefit is there in people intentionally exposing themselves to cleverly fashioned heresy? (Would we drink poison to see if it is deadly?) We are not to discern evil by trying it out, but by saturating our minds with what is good and true (Phil. 4:8; cf. Rom. 16:19). Isaiah’s admonition still stands: “To the law and to the testimony! If they do not speak according to this word, it is because there is no light in them” (Isa. 8:20). Let us stick to the Book!
Some time ago I received a question about how we should deal with the Bible’s teaching in light of the fact that our culture is so different from that of ancient times. It’s not an easy one to answer. There are dangers in trying either to impose our own culture on Bible times, or in interpreting the commands of God as being merely culturally based.
I would not say the latter is never necessary, but it must be done with great caution. The danger is that we will do as the Pharisees did. The Lord Jesus accused them, saying, “You…transgress the commandment of God because of your tradition….You have made the commandment of God of no effect by your tradition [or could we say “by your culture”?]” (Matt. 15:3, 6). That we must avoid!
Properly interpreting Scripture certainly requires that we research the historical setting and cultural context of what happened. Then, as we move to a current application, we are able to identify the biblical principles behind what we find there. Sometimes, the principles will be applied differently today.
Some things we find in Scripture show clearly that they are not applicable now, because one or more of the following pertains to them.
1) They were cancelled at a later time, or succeeding events have rendered them inoperative.
2) Only one Scripture passage supports them. Of course God only has to say something once. But most of His key commands are found in the Bible a number of times, or we have a record of people obeying them later on.
3) The reason behind the command is limited by culture or customs peculiar to ancient times.
4) The message or impression sent today by following the behaviour would not be the same as back then?
Now, a few examples.
1. Animal Sacrifices & Sabbath Keeping
There are many commands in the Old Testament to offer animal sacrifices. But the death of Christ fulfilled their symbolism and there is no need for animal sacrifices now. Similarly, because we are no longer under the Mosaic Law, most Christians do not keep the Jewish Sabbath today. And we are specifically told not to be judgmental of others who choose to keep any or all days in a special way (Rom. 14:4-5; Col. 2:16-17).
The Jewish Sabbath fell on the seventh day of the week. The Christian Lord’s Day comes on the first day. The meaning and practical observance of the two days is quite different. However, the principle of setting aside a day to specially honour the Lord, and the need to balance work and rest in our lives, these things are as applicable today as ever.
2. A Holy Kiss
The Bible speaks several times about the need to greet one another with a holy kiss (e.g. Rom. 16:16). It was a traditional form of greeting in that day. But if we went around kissing everyone we met in most modern settings, it would send an entirely different message! However, the principle of showing welcome and friendship remains, even though we are more likely to express it with a handshake, a pat on the back, or an occasional hug.
3. Capital Punishment
Capital punishment is introduced in Genesis 9:6. God does not revoke the command later. And other Scriptures support it. In the Mosaic Law, capital punishment was commanded (e.g. Exod. 21:12). And see the reference to government’s authority to wield “the sword” in Romans 13:1-4. Also, the reason given for it in Genesis is that man is made in the image of God–which is not a cultural thing. Therefore, we can safely conclude that capital punishment is for today as well.
4. Meat Offered to Idols
What about the meat offered to idols problem in First Corinthians 8? It seems to have been acceptable to some Christians to buy and eat it, but not to others. Understanding that ancient debate will point the way to a proper application of the principles involved.
Since the practice of ceremonially offering meat to idols, then taking it down to the marketplace to sell, is not followed in our North American culture, that would seem to limit any direct application. However, the principle Paul discusses in the context–that we should not force our Christian liberty on others, when it would violate their conscience to do as we do–that is not culturally limited.
5. Head Coverings for Women
An understanding of first century Greco-Roman culture helps with the head covering issue too. In that day, wearing a head covering in public was a sign of a woman’s submission to her husband. Not to wear it was an indication of her insubordination or rebellion. (We know this was the thinking back then from various extra-biblical writings.)
In society today–and in the vast majority of our churches–the practice of wearing a scarf or hat on the head is not given that significance. In fact, when I was young, the hats women wore in church tended to be more of a fashion statement, and could become a matter of pride!
On the other hand, the biblical principle of a wife’s submission to her husband has not been revoked. And there are a number of Scriptures that support it. Therefore, the principle remains, though the way women show their acceptance of it has changed.
That being said, if my wife and I were to attend a service in a church where head coverings for women were expected, I’m sure she would wear a scarf or shawl over her head. It would avoid offence, and doing so in that setting would certainly not violate any biblical principle of our own. Rather, it would be a demonstration of love and respect.
6. Long Hair on Men
As to long hair on a man, the Bible says, “Does not even nature itself teach you that if a man has long hair it is a dishonour [a shame and a disgrace] to him?” (I Cor. 11:14). Nothing is said about a particular style of haircut being acceptable or unacceptable. How short men’s hair is to be is not the point.
It would seem that the point in the context is that there are certain differences in the appearance of men and women, and those distinctions should be observed. That it is wrong for men to alter their appearance or purposely dress to look like women (and vice versa). For a man to intentionally look effeminate is offensive.
Some think “nature itself” has to do with the fact that the male hormone testosterone tends to speed up hair loss in men, while estrogen enables women to grow longer hair for a longer time. There are relatively few bald women, but many bald men.
So, again, there are gender differences, and God wants us to accept what we are and honour our own sex, not try to look like what we are not. In most cultures in Paul’s day, and in our own, men trying to look like women (other than in a skit, or something like that) is generally frowned upon.
It is interesting that the exception to this was the Nazirite vow under the Mosaic Law, which required an Israelite man to allow his hair to grow as an outward sign of his vow of dedication (Num. 6:5). Possibly it was a purposeful humiliation, showing his willingness to do whatever God asked, even if it brought him ridicule.
7. Foot Washing
At the Passover supper Jesus ate with His disciples, John records that the Lord washed His disciples’ feet (Jn. 13:2-15). Then He tells them, “I have given you an example, that you should do as I have done to you” (vs. 15).
Some take this to mean that Christians today should wash one another’s feet. I certainly have no problem with those who teach and do that. However, this is a case where there was a definite need and cultural practice that does not usually pertain today.
In that time, most wore open sandals, and they walked over many dusty, unpaved paths and roads. There was a practical reason for the courtesy that developed. When you entered a home, water was provided for you to wash your feet–usually assisted in this by a slave. Today, we most often wear shoes or boots and, at least in urban areas, we walk on cement sidewalks.
Not only is there this difference, but there was a contextual problem Christ was addressing by His “example.” The disciples were arguing over which of them was the greatest (Lk. 22:24). And the Lord demonstrated the kind of attitude they should have by taking the place of a slave and serving them. I believe that is the example we are to follow. To be ready and willing to engage in acts of humble service.
In Conclusion
One important key to all this is motivation. Are we, as the Pharisees were, seeking to evade and avoid obeying God’s Word? Or are we sincerely trying to understand what He wants us to do, and do it? There will be times when we differ on the particulars. But let’s each seek, humbly, to honour the Lord in all we do and say. If we disagree with others on some things, we can still recognize their sincerity in wanting to do God’s will.
There are many good books that can help us with this whole area, providing further reading on the subject. In his book Basic Bible Interpretation, Roy B. Zuck suggests some guidelines for dealing with the important hermeneutical issue of how culture affects the interpretation and application of the Bible.
Heaven ought to be a precious subject for every child of God. It concerns the eternal future that God has planned for His own. Though it is an important topic, there is much that the Lord has chosen not to reveal about it, for His own wise reasons. Paul even speaks of a man (perhaps referring to himself) who had either a vision of heaven, or was transported there, and then was forbidden to speak of what he had heard (II Cor. 12:1-4). While we do not know all the details, the curtain has been drawn back sufficiently to give us a fascinating glimpse of what is in store for the people of God.
One author describes heaven as “that supernatural realm in which God dwells [and I would add, where His throne is] and over which He exercises direct control….It is in heaven where His will is perfectly done, that is, without sin (Matt. 6:10). On earth His control is indirect, and the wills of lost men and demons vigorously oppose Him. In heaven, every will is [willingly and] joyfully subject to God’s own will” (from Lawrence Richards, Expository Dictionary of Bible Words).
Paul calls this place “Paradise” or “the third heaven” (II Cor. 12:2, 4)–“third” because both earth’s atmosphere and outer space are also called the “heavens.” The writer of Hebrews refers to Paradise as “the city of the living God” and “the heavenly Jerusalem” (Heb. 12:22). The Apostle John calls it “the holy city, New Jerusalem” (Rev. 21:2). All of these terms depict aspects of what heaven is.
1) What is the normal expectation of every person living on earth (Gen. 3:19; Ps. 89:48)?
2) Though we face physical death, what important truth needs to be added to that (Jn. 5:28-29; Dan. 12:2)?
Insight: John 5:29 is not teaching that people will be saved by their good deeds. We are not saved by doing good. Rather we are empowered to do good by being saved (Eph. 2:8-10). Good works are not the root of salvation, they are the fruit. Conversely, “those who have done evil” describes those who have never put their faith in Christ, and whose lives, as a result, are evil in the sight of God. There are two possible destinies for each person–a heaven to be gained and a hell to be shunned. The only means of salvation is the cross, and being born again (and thus fitted for the heavenly kingdom) through personal faith in Christ (Jn. 3:3, 16, 36; 6:28-29; 14:6).
3) If one is a believer, what can he (or she) expect to occur at the moment of death (II Cor. 5:8; cf. Lk. 23:42-43)?
4) Though death is the normal expectation of all, what other possibility is the Christian encouraged to look forward to (I Thess. 4:15-17)?
5) What is the fundamental thing about “heaven,” whatever and wherever it is (Jn. 17:24; Phil. 1:23; cf. II Cor. 5:8; Lk. 23:43; I Thess. 4:17)?
6) What is one of the reasons the Lord Jesus has ascended to heaven ahead of us (Jn. 14:2)?
7) As a part of this, what is being set aside and safeguarded for us there (I Pet. 1:3-4)?
Insight: The heavenly city is utterly magnificent, beyond our wildest imagination. According to the book of Revelation, there is gold everywhere. (The word is used about a dozen times by John in describing what he sees.)
8) But what is one odd characteristic of the gold of heaven (Rev. 21:21; cf. 15:2)?
9) This quality will allow for the full effect and enjoyment of another dominant characteristic. What is it (Rev. 21:23; 22:5; cf. Col. 1:12)?
Insight: While there is an emphasis on the architecture of the place (with walls and gates adorned with precious stones (Rev. 21:18-21), there is also a definite garden quality to it. The word “Paradise” connotes a beautifully designed and luxurious park.
10) What two features are a significant part of this heavenly garden (Rev. 22:1-2)?
11) Will we be able to eat food in heaven (Rev. 22:2; cf. Christ in His glorified body, Lk. 24:41-43)?
Insight: The tree of life, withdrawn in Eden (Gen. 2:9; 3:22-24), will reappear in heaven. Amazingly, it will produce different fruit, month by month! That the leaves of the tree of life give “healing” to the nations is not an indication of sickness present in heaven, since there is none (Rev. 21:4). The Greek word gives us our English word “therapeutic.” Apparently the leaves will provide some kind of refreshment, or added strength and vitality to all who eat them.
Insight: Notice the reference to time (months) in Revelation 22:2. This indicates heaven will provide endless time, not the absence of time–cf. 8:1; 20:10. Only God is able to live in timeless eternity. The idea that time will somehow cease comes from a misunderstanding of Revelation 10:6. In the original King James Version, an angel is made to say “that there should be time no longer. What is meant is not that all time will cease, but that the final phase of God’s earthly judgment would no longer be delayed.
12) What important object is at the centre of all the heavenly magnificence (mentioned over and over in Revelation Chapter 4–see vs. 2, 4, 5, etc.)?
13) In addition to the Triune God, and the multitude of the redeemed, what else does the population of heaven include (Matt. 18:10; Heb. 12:22)?
14) What quality of life is emphasized for those who live in the presence of God (Ps. 16:11)?
15) What are five things that will be missing, in order for this to be true (Rev. 21:4)?
16) What kind of bodies will we possess in heaven (Phil. 3:20-21; I Jn. 3:2)?
Insight: They are also called “incorruptible” (never-decaying, imperishable) and “immortal” (never-dying) bodies (I Cor. 15:50, 53). Will we be “old” or “young”? Though we are not told specifically, it is likely we shall have bodies of perfect, mature age, as Adam and Eve’s were at creation. We shall be eternally “in our prime.” This likely applies to those who die in infancy as well. They will be advanced to perfect physical maturity. As to what we shall wear, Revelation 19:8 teaches that the “wife” (or bride) of Christ, meaning those comprising His church, will be clothed in “fine linen, clean and bright,” symbolic of “the righteous acts of the saints.”
Insight: Our glorified bodies may also possess unique abilities, such as the capability of transporting ourselves instantly from place to place. The power to do this is not the norm in our mortal existence, apart from God’s miraculous intervention (e.g. Acts 8:39-40).
17) According to the following references to Christ in His glorified resurrection body, what might these supernatural abilities also include (Jn. 20:19, 26; Acts 1:9-11)?
18) Do you believe we will know one another in heaven?
Insight: Even though we will all be physically perfect, we shall be distinctly different, and recognizable to one another. Peter, James and John were able to differentiate between Jesus, Moses and Elijah, on the Mount of Transfiguration (Matt. 17:3-4). From this we can expect there’ll be a thrilling time of reunion and fellowship over yonder, when we join together in the presence of Christ (I Thess. 4:14, 17).
Insight: Distinct identities are tied to unique life experiences. (For example, Christ can be identified by the scars received on Calvary (Jn. 20:27; cf. Rev. 5:6).) If we are able to know each other, then it stands to reason we will be able to recall and discuss the events of this life together. For example, Paul says he expects to be able to identify and rejoice in individuals he had brought to Christ (I Thess. 2:19). And we will be able to ask Moses what it was like to cross the Red Sea, where “the song of Moses” was first sung (Rev. 15:3; cf. Exod. 15:1). Above all, there must be some memory of the reason for our salvation if we are to truly rejoice in our Saviour. Our song will be “You were slain [an earthly, historical event], and have redeemed us [another earthly experience]” (Rev. 5:9).
19) If all of this is so, how will we be able to recall our earthly lives, with all their painful trials and suffering, without being sad?
Insight: Won’t memories of the past make heaven rather depressing? And what about the specific statement in Isaiah 65:17: “For behold I create new heavens and a new earth; and the former shall not be remembered or come to mind.” At a casual glance, this verse would seem to suggest that nothing of our past life will be remembered. However, it must be harmonized with the rest of Scripture. 1) To be precise, Isaiah is dealing with the old earth, not the people we knew. And he says things about the old earth will (literally) not come to heart.” In other words, their remembrance will not lead to worry and anxiety. 2) Painful aspects of life quickly will dim to relative insignificance, or be overwhelmed by the joys of heaven–much as a mother puts behind her the pain of childbirth, in the joy of having a child. 3) The Lord will give us the ability to ponder painful realities (such as His judgment, and eternal hell) in a new way. That we will be able to see them as the outworking of God’s perfect righteousness and wisdom, and rejoice in them for that, without personal pain. 4) In heaven the memory of our former life will perhaps be vivid at first, allowing for recognition of friends and family, and a continuity with our past life. Then, as eternity rolls along, those older memories may fade into insignificance as we build new ones with these same people we knew before.
20) One great activity that will give us joy is what (Rev. 5:8-9; 14:2-3; 15:2-3)?
21) In contrast with our present existence, what will be missing from heaven (Rev. 20:10; 21:27; cf. Matt. 25:41)?
22) According to God’s Word, what will happen to the earth and heavens as we know them? And what will God do then (II Pet. 3:10-13; Rev. 21:1)?
Insight: At that point, the heavenly city will descend to a perfect earth, and remain there forever (Rev. 21:2-3). The dimensions of the city are given (Rev. 21:16). It is about 1500 miles square. However, there is one oddity that remains unexplained. It will also be 1500 miles high! Whether this means the city will be shaped like a cube, or, as some believe, like a giant pyramid, we do not know. Perhaps if it is pyramid-shaped, the throne of God will be at the apex, and equally accessible from any direction.
23) While we have few details concerning what we will be doing, what general description is given of our activities in eternity (22:3)?
24) What other detail is given of what we will be doing (Rev. 5:10; 22:5)?
Insight: This truth brings us full circle back to God’s commission given to Adam in the beginning, that he have dominion over the earth, and rule it for God (Gen. 1:28). But that was a failed dominion, over what became a cursed earth. On the new earth, more beautiful than Eden, we will fulfil the purpose for which God originally created us, to rule His creation under His sovereign throne, with the heavenly city central to it all. And perhaps “Behold, I make all things new” (Rev. 21:5) includes the animal kingdom as well!
Insight: Regarding the concept of “ruling,” Jesus gave a parable one day concerning our responsibilities in this life and how they relate to our rewards in the next (Lk. 19:11-27). In the story, the master’s faithful servants are given a certain number “cities” to rule over, according to how faithful they have been (vs. 16-18). This is a made-up story, intended to illustrate the need for faithful service. Whether our reward will translate into actual cities we are responsible for is not certain. Perhaps it will.
25) If another person has greater rewards than we do, will this lead to dissatisfaction or envy? (Why? Or why not?)
Insight: In our perfected state, the negative attitudes of our old sin nature (such as envy and jealousy) will be unknown. And each person’s life will be abundantly filled, both with pleasures and responsibilities, to the level that individual is able to contain it. That we have more or less than others will be irrelevant. We will have exactly what is right for us, and fully satisfied and fulfilled by it! “Now He who has prepared us for this very thing is God, who also has given us the Spirit as a guarantee” (II Cor. 5:5).
26) As believers, what should our attitude be with regard to Christ’s return (II Tim. 4:8)?
26b) And what should we be doing in the meantime (I Thess. 1:9-10)?
Insight: We are to make use of the gifts God has given us to serve Him faithfully (I Pet. 4:10). In a parable related to the second coming, Jesus told of a nobleman who journeyed to a far country for a time, instructing his servants to “do business till I come” (Lk. 19:12-13).
27) What is one sobering truth Christians need to realize about eternity up ahead (I Cor. 3:14-15)?
28) What is a positive way we are to make use of the truths God has revealed about our future (I Thess. 5:9-11)?
For further research on the subject of heaven, check out these two excellent books: Things to Come,The Prophecy Knowledge Handbook. The first, by Dwight Pentecost, is considered a standard text on prophecy. In the second, John Walvoord has assembled all the prophetic Scriptures in the Bible and commented on them. Both books are recommended.
