Answer:
One of the most widespread arguments against Christians is that they are
“judgmental” or “always imposing their views on others.” Often, this
criticism comes in response to Christians who speak out against
behaviors and lifestyles that God judges as “sin” and has declared to be
an outrage to Him (see Proverbs 16:1). We live in a society where “everyone [does] what [is] right in his own eyes” (Judges 21:25)—where
people insist that there are no moral absolutes, that each man should
decide for himself what is right or wrong, and that we should “tolerate”
(meaning “celebrate”) sinful activities. Those who take seriously the
biblical warnings against sin and dare speak out against evil are
written off as religious fanatics, and all Christians are, ironically,
judged as being “judgmental.”
The Scripture that is used the most to support the idea that Christians should not judge is Matthew 7:1,
where Jesus says to His disciples, “Judge not, that you be not judged.”
It’s one verse that many unbelievers can quote. Another popular saying,
taken from John 8:7,
is “He that is without sin, let him cast the first stone.” But when we
read these verses in their immediate contexts, it becomes glaringly
obvious that Jesus is not warning against every kind of judging but
against hypocritical, self-righteous judging (see Matthew 7:1-5; John 8:1-11).
In other words, a man should refrain from pronouncing judgment on those
who commit the very sin in which he engages, for “with the judgment
[we] pronounce [we] will be judged” (Matthew 7:2).
This exhortation is similar to the point made by the apostle Paul when
he asks, “Do you suppose, O man – you who judge those who practice such
things and yet do them yourself – that you will escape the judgment of
God?” (Romans 2:3). These verses are a warning against hypocrisy and, at the same time, an exhortation to right living.
However, hypocritical judging is the only kind of judging the Bible says that Christians should avoid. The Christian must “judge” or discern between good and evil (Hebrews 5:14)!
We must make spiritual evaluations of the words and behavior of others,
not to find fault, but to effectively guard our hearts against error
and sin (1 Corinthians 2:14-15; Proverbs 4:23).
In fact, immediately after Jesus warned His disciples against
hypocritical judgment, He says, “Do not give dogs what is holy, and do
not throw your pearls before pigs” (Matthew 7:6).
How is the Christian supposed to know who the “dogs” and the “pigs” are
unless he or she exercises discernment? Furthermore, Jesus warns His
disciples just a few verses later, “Beware of false prophets, who come
to you in sheep’s clothing but inwardly are ravenous wolves. You will
recognize them by their fruits” (Matthew 7:15-16).
This admonition is given not only with regard to “false prophets” but
also concerning anyone who comes in the name of Christ but who, by his
actions, denies Christ (Titus 1:16; cf. Matthew 3:8).
According to Jesus, this kind of judgment is considered “right judgment” (John 7:24) and is strongly encouraged. We are to be “as wise as serpents and innocent as doves” (Matthew 10:16), and wisdom demands that we be discerning (Proverbs 10:13). And when we have discerned rightly, we are to speak the truth, with love being the motivating factor (Ephesians 4:15).
Love requires that we gently confront those in error with the truth
about their sin with the hope of bringing them to repentance and faith (Galatians 6:1). “Whoever brings back a sinner from his wandering will save his soul from death” (James 5:20). The true Christian speaks the truth—not merely what he believes
to be the truth, but the truth as plainly revealed in God’s Word. The
truth, especially the truth about good and evil, exists independently
from what we feel or think (Isaiah 5:20-21).
Those who reject or are offended by the truth simply prove the power of
God’s Word to convict the heart of man; for “the Word of God is living
and active, sharper than any two-edged sword, piercing to the division
of soul and of spirit, of joints and of marrow, and discerning the
thoughts and intentions of the heart” (Hebrews 4:12).
Saturday 22 June 2013
Do the ends justify the means?
Answer:
The answer to this question depends on what the ends or goals are and
what means are being used to achieve them. If the goals are good and
noble, and the means we use to achieve them are also good and noble,
then yes, the ends do justify the means. But that’s not what most people
mean when they use the expression. Most use it as an excuse to achieve
their goals through any means necessary, no matter how immoral, illegal
or unpleasant the means may be. What the expression usually means is
something like “It doesn’t matter how you get what you want as long as
you get it.”
The “ends justifying the means” usually involves doing something wrong to achieve a positive end and justifying the wrongdoing by pointing to a good outcome. An example would be lying on a resume to get a good job and justifying the lie by saying the larger income will enable the liar to provide more adequately for his family. Another might be justifying the abortion of a baby to save the life of the mother. Lying and taking an innocent life are both morally wrong, but providing for one’s family and saving the life of a woman are morally right. Where, then, does one draw the line?
The ends/means dilemma is a popular scenario in ethics discussions. Usually, the question goes something like this: “If you could save the world by killing someone, would you do it?” If the answer is “yes,” then a morally right outcome justifies the use of immoral means to achieve it. But there are three different things to consider in such a situation: the morality of the action, the morality of the outcome, and the morality of the person performing the action. In this situation, the action (murder) is clearly immoral and so is the murderer. But saving the world is a good and moral outcome. Or is it? What kind of world is being saved if murderers are allowed to decide when and if murder is justified and then go free? Or does the murderer face punishment for his crime in the world that he has saved? And would the world that was saved be justified in taking the life of the one who had just saved them?
From a biblical standpoint, of course, what is missing from this discussion is the character of God, God’s law, and the providence of God. Because we know that God is good, holy, just, merciful and righteous, those who bear His name are to reflect His character (1 Peter 1:15-16). Murder, lying, theft, and all manner of sinful behaviors are the expression of man’s sin nature, not the nature of God. For the Christian whose nature has been transformed by Christ (2 Corinthians 5:17), there is no justifying immoral behavior, no matter the motivation for it or the outcome of it. From this holy and perfect God, we get a law that reflects His attributes (Psalm 19:7; Romans 7:12). The Ten Commandments make it clear that murder, adultery, stealing, lying and greed are unacceptable in God’s eyes and He makes no "escape clause" for motivation or rationalization. Notice that He doesn’t say, “Don’t murder unless by doing so you will save a life.” This is called "situational ethics," and there is no room for it in God’s law. So, clearly, from God’s perspective there are no ends that justify the means of breaking His law.
Also missing in the ends/means ethics discussion is an understanding of the providence of God. God did not simply create the world, populate it with people, and then leave them to muddle through on their own with no oversight from Him. Rather, God has a plan and purpose for mankind which He has been bringing to pass through the centuries. Every decision made by every person in history has been supernaturally applied to that plan. He states this truth unequivocally: “I make known the end from the beginning, from ancient times, what is still to come. I say: My purpose will stand, and I will do all that I please. From the east I summon a bird of prey; from a far-off land, a man to fulfill my purpose. What I have said, that will I bring about; what I have planned, that will I do” (Isaiah 46:10-11). God is intimately involved in and in control over His creation. Furthermore, He states that He works all things together for good for those who love Him and are called according to His purpose (Romans 8:28). A Christian who lies on a resume or aborts a baby would be violating God’s law and denying His ability to provide for a family and preserve a mother’s life if He purposes to do so.
Those who do not know God may be forced to justify their means to an end, but those who claim to be children of God have no reason whatsoever to break one of God’s commandments, deny His sovereign purpose, or bring reproach to His Name.
The “ends justifying the means” usually involves doing something wrong to achieve a positive end and justifying the wrongdoing by pointing to a good outcome. An example would be lying on a resume to get a good job and justifying the lie by saying the larger income will enable the liar to provide more adequately for his family. Another might be justifying the abortion of a baby to save the life of the mother. Lying and taking an innocent life are both morally wrong, but providing for one’s family and saving the life of a woman are morally right. Where, then, does one draw the line?
The ends/means dilemma is a popular scenario in ethics discussions. Usually, the question goes something like this: “If you could save the world by killing someone, would you do it?” If the answer is “yes,” then a morally right outcome justifies the use of immoral means to achieve it. But there are three different things to consider in such a situation: the morality of the action, the morality of the outcome, and the morality of the person performing the action. In this situation, the action (murder) is clearly immoral and so is the murderer. But saving the world is a good and moral outcome. Or is it? What kind of world is being saved if murderers are allowed to decide when and if murder is justified and then go free? Or does the murderer face punishment for his crime in the world that he has saved? And would the world that was saved be justified in taking the life of the one who had just saved them?
From a biblical standpoint, of course, what is missing from this discussion is the character of God, God’s law, and the providence of God. Because we know that God is good, holy, just, merciful and righteous, those who bear His name are to reflect His character (1 Peter 1:15-16). Murder, lying, theft, and all manner of sinful behaviors are the expression of man’s sin nature, not the nature of God. For the Christian whose nature has been transformed by Christ (2 Corinthians 5:17), there is no justifying immoral behavior, no matter the motivation for it or the outcome of it. From this holy and perfect God, we get a law that reflects His attributes (Psalm 19:7; Romans 7:12). The Ten Commandments make it clear that murder, adultery, stealing, lying and greed are unacceptable in God’s eyes and He makes no "escape clause" for motivation or rationalization. Notice that He doesn’t say, “Don’t murder unless by doing so you will save a life.” This is called "situational ethics," and there is no room for it in God’s law. So, clearly, from God’s perspective there are no ends that justify the means of breaking His law.
Also missing in the ends/means ethics discussion is an understanding of the providence of God. God did not simply create the world, populate it with people, and then leave them to muddle through on their own with no oversight from Him. Rather, God has a plan and purpose for mankind which He has been bringing to pass through the centuries. Every decision made by every person in history has been supernaturally applied to that plan. He states this truth unequivocally: “I make known the end from the beginning, from ancient times, what is still to come. I say: My purpose will stand, and I will do all that I please. From the east I summon a bird of prey; from a far-off land, a man to fulfill my purpose. What I have said, that will I bring about; what I have planned, that will I do” (Isaiah 46:10-11). God is intimately involved in and in control over His creation. Furthermore, He states that He works all things together for good for those who love Him and are called according to His purpose (Romans 8:28). A Christian who lies on a resume or aborts a baby would be violating God’s law and denying His ability to provide for a family and preserve a mother’s life if He purposes to do so.
Those who do not know God may be forced to justify their means to an end, but those who claim to be children of God have no reason whatsoever to break one of God’s commandments, deny His sovereign purpose, or bring reproach to His Name.
Does the Bible contain errors, contradictions, or discrepancies?
Answer:
If we read the Bible at face value, without a preconceived bias for
finding errors, we will find it to be a coherent, consistent, and
relatively easy-to-understand book. Yes, there are difficult passages.
Yes, there are verses that appear to contradict each other. We must
remember that the Bible was written by approximately 40 different
authors over a period of around 1500 years. Each writer wrote with a
different style, from a different perspective, to a different audience,
for a different purpose. We should expect some minor differences.
However, a difference is not a contradiction. It is only an error if
there is absolutely no conceivable way the verses or passages can be
reconciled. Even if an answer is not available right now, that does not
mean an answer does not exist. Many have found a supposed error in the
Bible in relation to history or geography only to find out that the
Bible is correct once further archaeological evidence is discovered.
We often receive questions along the lines of “Explain how these verses do not contradict!” or “Look, here is an error in the Bible!” Admittedly, some of the things people bring up are difficult to answer. However, it is our contention that there are viable and intellectually plausible answers to every supposed Bible contradiction and error. There are books and websites available that list “all the errors in the Bible.” Most people simply get their ammunition from these places; they do not find supposed errors on their own. There are also books and websites available that refute every one of these supposed errors. The saddest thing is that most people who attack the Bible are not truly interested in an answer. Many “Bible attackers” are even aware of these answers, but they continue to use the same old shallow attacks again and again.
So, what are we to do when someone approaches us with an alleged Bible error? 1) Prayerfully study the Scriptures and see if there is a simple solution. 2) Do some research using some of the fine Bible commentaries, “Bible defense” books, and biblical research websites. 3) Ask our pastors/church leaders to see if they can find a solution. 4) If there is still no clear answer after steps 1), 2), and 3) are followed, we trust God that His Word is truth and that there is a solution that just simply has not been realized yet (2 Timothy 2:15, 3:16-17).
We often receive questions along the lines of “Explain how these verses do not contradict!” or “Look, here is an error in the Bible!” Admittedly, some of the things people bring up are difficult to answer. However, it is our contention that there are viable and intellectually plausible answers to every supposed Bible contradiction and error. There are books and websites available that list “all the errors in the Bible.” Most people simply get their ammunition from these places; they do not find supposed errors on their own. There are also books and websites available that refute every one of these supposed errors. The saddest thing is that most people who attack the Bible are not truly interested in an answer. Many “Bible attackers” are even aware of these answers, but they continue to use the same old shallow attacks again and again.
So, what are we to do when someone approaches us with an alleged Bible error? 1) Prayerfully study the Scriptures and see if there is a simple solution. 2) Do some research using some of the fine Bible commentaries, “Bible defense” books, and biblical research websites. 3) Ask our pastors/church leaders to see if they can find a solution. 4) If there is still no clear answer after steps 1), 2), and 3) are followed, we trust God that His Word is truth and that there is a solution that just simply has not been realized yet (2 Timothy 2:15, 3:16-17).
Tuesday 18 June 2013
HOW CAN I SEE THE HAND OF GOD MOVING IN MY LIFE?
nswer:
Several Scriptures describe the hand of God moving and guiding people (1 Samuel 5:11; 2 Chronicles 30:12; Job 19:21; 27:11; Ecclesiastes 2:24; 9:1). These passages do not mean that God literally has a hand. The Bible declares that God is spirit (John 4:24),
that He does not, in His essence, have a physical form. However, this
does not mean that God is incapable of taking on a physical form;
numerous times in Scripture God does take a physical form. The hand of
God is not speaking of a literal body part. Rather, just as a father
lovingly guides and patiently disciplines a child with his hand, so are
we guided by the hand of God.
The moving of the hand of God seems to be one area in which the saying “hindsight is 20/20” is particularly true. Often when we are going through a difficult or confusing time, we are unaware of how God is guiding us. Years later it becomes very clear why God brought us through that experience the way He did. Looking back, the hand of God can be clearly seen moving, guiding, protecting, etc. A time of trial is rarely enjoyable. At the same time, there are many instances where a trial or struggle is looked upon as the most meaningful spiritual time in a person’s life. This is why James exhorts us to “consider it pure joy” (James 1:2) when we encounter various trials, because they are immensely valuable to our spiritual lives.
How can we better recognize the hand of God moving in our lives? First, we must familiarize ourselves with God’s Word (2 Timothy 3:16-17), which tells us about who God is and what He does. Similar to how an instruction manual helps us to understand a particular device, so reading God’s Word helps us to understand how God works and how we should respond to Him. Second, we must communicate with God through prayer. We can ask God for wisdom (James 1:5). We can ask God to help us recognize, and submit to, His hand. We can thank Him for how His hand has guided us. We can ask Him to help us learn His lesson, in His time, for whatever time His hand is bringing us through.
Third, we must trust God. Just as a son often rebels against the guidance of his father—not trusting his judgment or not accepting his discipline—so do we often fight against the hand of God: "Why did You allow this? Why must I do that? Is there not another way?" While it is not wrong to ask these questions in a spirit of humility, it is wrong to doubt God’s goodness or the quality of His plan. Many times in our lives, we make an ordeal worse by not trusting and obeying God and by not quickly learning the intended lesson.
The hand of God is a symbol of God’s guidance, instruction, and discipline. The more we recognize the hand of God, the better we will be able to follow His lead. Through the study of God’s Word, a strong prayer life, and an abiding trust in God, we can learn to recognize, trust, and enjoy the hand of God moving in our lives.
The moving of the hand of God seems to be one area in which the saying “hindsight is 20/20” is particularly true. Often when we are going through a difficult or confusing time, we are unaware of how God is guiding us. Years later it becomes very clear why God brought us through that experience the way He did. Looking back, the hand of God can be clearly seen moving, guiding, protecting, etc. A time of trial is rarely enjoyable. At the same time, there are many instances where a trial or struggle is looked upon as the most meaningful spiritual time in a person’s life. This is why James exhorts us to “consider it pure joy” (James 1:2) when we encounter various trials, because they are immensely valuable to our spiritual lives.
How can we better recognize the hand of God moving in our lives? First, we must familiarize ourselves with God’s Word (2 Timothy 3:16-17), which tells us about who God is and what He does. Similar to how an instruction manual helps us to understand a particular device, so reading God’s Word helps us to understand how God works and how we should respond to Him. Second, we must communicate with God through prayer. We can ask God for wisdom (James 1:5). We can ask God to help us recognize, and submit to, His hand. We can thank Him for how His hand has guided us. We can ask Him to help us learn His lesson, in His time, for whatever time His hand is bringing us through.
Third, we must trust God. Just as a son often rebels against the guidance of his father—not trusting his judgment or not accepting his discipline—so do we often fight against the hand of God: "Why did You allow this? Why must I do that? Is there not another way?" While it is not wrong to ask these questions in a spirit of humility, it is wrong to doubt God’s goodness or the quality of His plan. Many times in our lives, we make an ordeal worse by not trusting and obeying God and by not quickly learning the intended lesson.
The hand of God is a symbol of God’s guidance, instruction, and discipline. The more we recognize the hand of God, the better we will be able to follow His lead. Through the study of God’s Word, a strong prayer life, and an abiding trust in God, we can learn to recognize, trust, and enjoy the hand of God moving in our lives.
How can I know if the desires of my heart are from God?
Answer:
Jesus answers this question for us: “For out of the heart come evil
thoughts, murder, adultery, sexual immorality, theft, false testimony,
slander” (Matthew 15:19).
And then: “What comes out of a man is what makes him ‘unclean.’ For
from within, out of men’s hearts, come evil thoughts, sexual immorality,
theft, murder, adultery, greed, malice, deceit, lewdness, envy,
slander, arrogance and folly. All these evils come from inside and make a
man ‘unclean’” (Mark 7:20-23).
In these passages, Jesus reveals the very springboard of our wants: our fleshly desires come from our innermost being. Sin does not just come about as a result of outside forces. It is borne from those hidden little niches residing in our thoughts and intentions, from the secret desires which only the mind and heart can envision. The bottom line is that, in our fallen state, the desires of our hearts do not come from God. Jeremiah further confirms the nature of man’s heart: “The heart is deceitful above all things and beyond cure. Who can understand it?” (Jeremiah 17:9)
It has long been the view of many that all humans are basically good and decent and that it is the circumstances of life such as poverty or poor nurturing that turn us into murderers and thieves. But the Bible teaches that all men suffer from a common frailty—sin. The apostle Paul calls it our sin nature. “I know that nothing good lives in me, that is, in my sinful nature. For I have the desire to do what is good, but I cannot carry it out. For what I do is not the good I want to do; no, the evil I do not want to do--this I keep on doing. Now if I do what I do not want to do, it is no longer I who do it, but it is sin living in me that does it” (Romans 7:18-20). Our evil hearts lead us to sin.
Furthermore, the heart is so corrupt and deceitful that our motives are unclear even to ourselves. As sinful creatures we devise and create evil things in the arrogance and self-sufficiency of our hearts (Proverbs 16:30; Psalm 35:20; Micah 2:1; Romans 1:30). The truth is that only God can examine our deepest motives and inward desires and only by His power can we ever hope to untangle the uncertainty and depravity that is bound up within our hearts. He alone searches all and knows us intimately (Hebrews 4:11-13).
Fortunately, God does not abandon us in our struggles with hurtful desires and sinful tendencies. Instead, He provides us the grace and strength we need to resist and overcome sin when it crouches at the door of our hearts. The psalmist tells us to: “Delight yourself in the LORD and He will give you the desires of your heart. Commit your way to the LORD; trust in Him and He will do this: He will make your righteousness shine like the dawn, the justice of your cause like the noonday sun” (Psalm 37:4-6).
Here we see that God can literally plant His own desires into the heart of man, the heart that, without Him, is desperately wicked and deceitful. He replaces the evil with good and sets our hearts on the path toward Him, removing our own desires and replacing them with His. This only happens when we come to Him in repentance and accept the gift of salvation through the Lord Jesus Christ. At that point, He removes our hearts of stone and replaces them with hearts of flesh (Ezekiel 11:19). He accomplishes this by the supernatural implanting of His Spirit into our hearts. Then our desires become His desires, our wills seek to do His will, and our rebellion turns to joyous obedience.
In these passages, Jesus reveals the very springboard of our wants: our fleshly desires come from our innermost being. Sin does not just come about as a result of outside forces. It is borne from those hidden little niches residing in our thoughts and intentions, from the secret desires which only the mind and heart can envision. The bottom line is that, in our fallen state, the desires of our hearts do not come from God. Jeremiah further confirms the nature of man’s heart: “The heart is deceitful above all things and beyond cure. Who can understand it?” (Jeremiah 17:9)
It has long been the view of many that all humans are basically good and decent and that it is the circumstances of life such as poverty or poor nurturing that turn us into murderers and thieves. But the Bible teaches that all men suffer from a common frailty—sin. The apostle Paul calls it our sin nature. “I know that nothing good lives in me, that is, in my sinful nature. For I have the desire to do what is good, but I cannot carry it out. For what I do is not the good I want to do; no, the evil I do not want to do--this I keep on doing. Now if I do what I do not want to do, it is no longer I who do it, but it is sin living in me that does it” (Romans 7:18-20). Our evil hearts lead us to sin.
Furthermore, the heart is so corrupt and deceitful that our motives are unclear even to ourselves. As sinful creatures we devise and create evil things in the arrogance and self-sufficiency of our hearts (Proverbs 16:30; Psalm 35:20; Micah 2:1; Romans 1:30). The truth is that only God can examine our deepest motives and inward desires and only by His power can we ever hope to untangle the uncertainty and depravity that is bound up within our hearts. He alone searches all and knows us intimately (Hebrews 4:11-13).
Fortunately, God does not abandon us in our struggles with hurtful desires and sinful tendencies. Instead, He provides us the grace and strength we need to resist and overcome sin when it crouches at the door of our hearts. The psalmist tells us to: “Delight yourself in the LORD and He will give you the desires of your heart. Commit your way to the LORD; trust in Him and He will do this: He will make your righteousness shine like the dawn, the justice of your cause like the noonday sun” (Psalm 37:4-6).
Here we see that God can literally plant His own desires into the heart of man, the heart that, without Him, is desperately wicked and deceitful. He replaces the evil with good and sets our hearts on the path toward Him, removing our own desires and replacing them with His. This only happens when we come to Him in repentance and accept the gift of salvation through the Lord Jesus Christ. At that point, He removes our hearts of stone and replaces them with hearts of flesh (Ezekiel 11:19). He accomplishes this by the supernatural implanting of His Spirit into our hearts. Then our desires become His desires, our wills seek to do His will, and our rebellion turns to joyous obedience.
IS IT TRUE THAT EVERYTHING HAPPENS FOR A REASON?
Answer:
Does everything happen for a reason? There are several known factors
that help us to answer this question: the law of cause and effect, the
law of grace, and the doctrine of the providence of God. These factors
demonstrate that everything does happen for a reason, not just by
happenstance or by random chance.
First, there is the natural law of cause and effect, also known as the law of sowing and reaping. Paul said: “Do not be deceived: God cannot be mocked. A man reaps what he sows. The one who sows to please his sinful nature, from that nature will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life” (Galatians 6:7-8). This means that in every action we take or word we utter, whether good or evil, there are certain inevitable results that follow (Colossians 3:23-25).
All that we do is geared toward one of two things—an investment in the flesh or an investment in the Spirit. We shall reap whatever we have sown, and we shall reap in proportion to how we have sown. Paul cautioned us: “Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously” (2 Corinthians 9:6). The believer who walks in the Spirit and “sows” in the Spirit is going to reap a spiritual harvest. If his sowing has been generous, the harvest will be bountiful, if not in this life, certainly in the life to come.
And conversely, those who “sow” to the flesh are going to reap a life without the full beneficent love of God, both in this life and the life to come (Jeremiah 18:10; 2 Peter 2:10-12).
Secondly, Jesus makes it clear that God “causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matthew 5:45). In other words, God reveals His undiscriminating love (Romans 2:11) to everyone in allowing the sun to rise and rain to fall on both the evil and the good, the righteous and the unrighteous. Though this passage refers to physical blessings on earth, not spiritual, those blessings are given without respect to merit. If they were, no one would receive them. This is called the law of common grace, meaning that God is indiscriminate in His benevolence. His divine love and providence in some ways benefit everyone, even those who rebel against Him or deny His existence.
The Psalmist tells us: “Your kingdom is an everlasting kingdom, and your dominion endures through all generations. The LORD is faithful to all his promises and loving toward all he has made. The LORD upholds all those who fall and lifts up all who are bowed down. The eyes of all look to you, and you give them their food at the proper time. You open your hand and satisfy the desires of every living thing” (Psalm 145:13-16). This is why we sometimes see good things happen to bad people and bad things to good people. Even Asaph addresses this seeming injustice in the 73rd Psalm.
However, the Psalmist continues: “The LORD is near to all who call on him, to all who call on him in truth. He fulfills the desires of those who fear him; he hears their cry and saves them. The LORD watches over all who love him, but all the wicked he will destroy” (Psalm 145:18-20). While God is indiscriminate in the common grace He bestows upon all, we must realize that God will curse those who disobey His commands (Deuteronomy 11:26-28). We reap God’s reward for obedience or His curses for disobedience, both now and hereafter.
Then we have what is called the providence of God. The doctrine of providence holds that God quietly works through the law of cause and effect in the natural world to manage events. The miracles of God differ from His providence in that God’s miracles exceed the boundaries of known natural laws, i.e., instantaneous healings, raising of the dead, etc. Such miracles ceased at the end of the apostolic era and are no longer evident today.
Providence, on the other hand, is a term theologians use to express the conviction that God works out His purposes through natural processes in the physical and social universe. Every effect can be traced back to a natural cause. Within this law of cause and effect there is no hint of miracles. The best that man can do to explain the reason why things happen in the course of natural events is to point to “coincidence.”
However, believers proclaim that God not only intervened in, but arranged these “coincidences.” The unbeliever derides such ideas because he believes each event can be traced back to natural causes that “fully explain” what happened without reference to God. Yet followers of Christ are wholly assured of this one profound truth: “We know that in all things God works for the good of those who love him, who have been called according to his purpose” (Romans 8:28).
The book of Esther vividly illustrates the truth of divine providence by identifying “coincidences” which led to the deliverance of the Jewish people from a plot to exterminate them. Although this is a book about providence, God is not mentioned. Yet the string of coincidences, leading so naturally to the deliverance, is so striking that His work in the story’s outcome is obvious.
We also learn from the book of Esther that God is always at work in the lives of His people. The “coincidences” that define our lives are not simply products of cause and effect or of random chance. The coincidences that mark our lives are ordained by God and are intended for our good. It was only when looking back that Esther and Mordecai could clearly see the hand of God in what had happened to them. We often fail to sense God’s hidden guidance or protection as events in our lives unfold. But when we look back, we are able to see His hand more clearly, even in those times when such events or circumstances appeared as tragedies in our lives.
In looking back and studying those coincidences that changed the course of our lives, we discover that God has been right there all along. As believers, it behooves us to examine those incidents and realize that God was at work in each one; even those which brought us suffering, including what we thought were unanswered prayers. The doctrine of providence tells us that God is at work in the life of His people. Though His activity may be hidden, it is very real. In retrospect, we invariably discover that God is working for us right this very moment, right where we are. But, more importantly, we uncover the glorious confirmation of His unending love (Romans 8:38-39).
First, there is the natural law of cause and effect, also known as the law of sowing and reaping. Paul said: “Do not be deceived: God cannot be mocked. A man reaps what he sows. The one who sows to please his sinful nature, from that nature will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life” (Galatians 6:7-8). This means that in every action we take or word we utter, whether good or evil, there are certain inevitable results that follow (Colossians 3:23-25).
All that we do is geared toward one of two things—an investment in the flesh or an investment in the Spirit. We shall reap whatever we have sown, and we shall reap in proportion to how we have sown. Paul cautioned us: “Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously” (2 Corinthians 9:6). The believer who walks in the Spirit and “sows” in the Spirit is going to reap a spiritual harvest. If his sowing has been generous, the harvest will be bountiful, if not in this life, certainly in the life to come.
And conversely, those who “sow” to the flesh are going to reap a life without the full beneficent love of God, both in this life and the life to come (Jeremiah 18:10; 2 Peter 2:10-12).
Secondly, Jesus makes it clear that God “causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matthew 5:45). In other words, God reveals His undiscriminating love (Romans 2:11) to everyone in allowing the sun to rise and rain to fall on both the evil and the good, the righteous and the unrighteous. Though this passage refers to physical blessings on earth, not spiritual, those blessings are given without respect to merit. If they were, no one would receive them. This is called the law of common grace, meaning that God is indiscriminate in His benevolence. His divine love and providence in some ways benefit everyone, even those who rebel against Him or deny His existence.
The Psalmist tells us: “Your kingdom is an everlasting kingdom, and your dominion endures through all generations. The LORD is faithful to all his promises and loving toward all he has made. The LORD upholds all those who fall and lifts up all who are bowed down. The eyes of all look to you, and you give them their food at the proper time. You open your hand and satisfy the desires of every living thing” (Psalm 145:13-16). This is why we sometimes see good things happen to bad people and bad things to good people. Even Asaph addresses this seeming injustice in the 73rd Psalm.
However, the Psalmist continues: “The LORD is near to all who call on him, to all who call on him in truth. He fulfills the desires of those who fear him; he hears their cry and saves them. The LORD watches over all who love him, but all the wicked he will destroy” (Psalm 145:18-20). While God is indiscriminate in the common grace He bestows upon all, we must realize that God will curse those who disobey His commands (Deuteronomy 11:26-28). We reap God’s reward for obedience or His curses for disobedience, both now and hereafter.
Then we have what is called the providence of God. The doctrine of providence holds that God quietly works through the law of cause and effect in the natural world to manage events. The miracles of God differ from His providence in that God’s miracles exceed the boundaries of known natural laws, i.e., instantaneous healings, raising of the dead, etc. Such miracles ceased at the end of the apostolic era and are no longer evident today.
Providence, on the other hand, is a term theologians use to express the conviction that God works out His purposes through natural processes in the physical and social universe. Every effect can be traced back to a natural cause. Within this law of cause and effect there is no hint of miracles. The best that man can do to explain the reason why things happen in the course of natural events is to point to “coincidence.”
However, believers proclaim that God not only intervened in, but arranged these “coincidences.” The unbeliever derides such ideas because he believes each event can be traced back to natural causes that “fully explain” what happened without reference to God. Yet followers of Christ are wholly assured of this one profound truth: “We know that in all things God works for the good of those who love him, who have been called according to his purpose” (Romans 8:28).
The book of Esther vividly illustrates the truth of divine providence by identifying “coincidences” which led to the deliverance of the Jewish people from a plot to exterminate them. Although this is a book about providence, God is not mentioned. Yet the string of coincidences, leading so naturally to the deliverance, is so striking that His work in the story’s outcome is obvious.
We also learn from the book of Esther that God is always at work in the lives of His people. The “coincidences” that define our lives are not simply products of cause and effect or of random chance. The coincidences that mark our lives are ordained by God and are intended for our good. It was only when looking back that Esther and Mordecai could clearly see the hand of God in what had happened to them. We often fail to sense God’s hidden guidance or protection as events in our lives unfold. But when we look back, we are able to see His hand more clearly, even in those times when such events or circumstances appeared as tragedies in our lives.
In looking back and studying those coincidences that changed the course of our lives, we discover that God has been right there all along. As believers, it behooves us to examine those incidents and realize that God was at work in each one; even those which brought us suffering, including what we thought were unanswered prayers. The doctrine of providence tells us that God is at work in the life of His people. Though His activity may be hidden, it is very real. In retrospect, we invariably discover that God is working for us right this very moment, right where we are. But, more importantly, we uncover the glorious confirmation of His unending love (Romans 8:38-39).
Can a person be born gay?
Answer:
In 1996, The Advocate, a gay and lesbian magazine, asked readers
what they believed the potential impact would be to the advancement of
gay and lesbian rights if a scientific discovery proves a biological
basis for homosexuality. About 61 percent of the magazine’s readers
asserted that such scientific research would advance the cause of gays
and lesbians and lead to more positive attitudes toward homosexuality.
For example, if one can be born gay, much as one can be born with brown
eyes, then a fair society could not possibly condemn him as being
unnatural or immoral. To that end, gay activists and the liberal media
have actively encouraged the idea that homosexuality is inherited and
unchangeable, and researchers have diligently sought scientific evidence
to back up that claim. Unfortunately for the pro-homosexuality
movement, the research on this subject has failed to establish any
scientific evidence that shows a purely genetic basis for homosexuality.
The controversy began with the work of Simon LeVay, M.D. In 1991, LeVay tested the brains of 41 cadavers and noted differences between homosexual versus heterosexual males. The hypothalamus, an area believed to regulate sexual activity, was smaller in homosexual males than in heterosexuals. Dr. LeVay believed the differences proved a biological basis for homosexuality, but he failed to consider a variety of reasons, other than genetic, that the brains were different. First, all 19 of the homosexual cadavers had died of AIDS, a disease known to affect the neurological system. It could be that the disease had shrunk the hypothalamus. Second, scientists who study brain biochemistry know that the way a person thinks affects the way his brain functions; specifically, it affects the neurochemicals released in the brain and the way certain pathways grow and change. Could the structural brain differences have started with the difference in thoughts between homosexuals and heterosexuals, rather than with genetics? Third, there is no proof linking hypothalamus size with homosexuality, either as a cause or effect.
In 1993, Dr. Dean Hamer, a pro-gay activist, made the astounding claim in his research that there may be a gene for homosexuality. His team of researchers began a series of gene linkage studies, in which families with several homosexuals underwent genetic analysis to determine if any chromosomal variants could be found in the family and if the variant correlated with those individuals who displayed the homosexuality. Although Hamer's study sample was very small, he found a significant linkage between gays and a marker on the maternal X chromosome, Xq28. Additional studies with larger sample sizes produced conflicting results in the linkage to Xq28. It is important to note that Hamer’s experiments have never been validated; in fact, other groups of researchers have discredited Hamer’s work as non-replicable or even fraudulent.
Even if there were some genetic commonalities among homosexuals, associated characteristics do not prove a causal link. To illustrate, a genetic study among professional athletes would probably show that a significant percentage of these stars share certain genetic sequences. One might erroneously conclude that the genetic sequences for increased speed, agility and strength prove that engaging in professional sports is a heritable trait. However, no genetic sequence can account for human choice and the effects of environment. People who have the genetic traits of an athlete may naturally gravitate toward professional sports or be encouraged to play. Although athletes share some common traits, being a professional athlete itself is not heritable. The culture in which an individual matures and the choices he makes decide his career path.
There are many researchers who cite environmental factors as major contributors to homosexual feelings. They strongly believe that negative early childhood experiences in an unloving or non-supportive home environment are a critical part of this process. Common elements seem to include an emotionally withdrawn or physically absent father and an overbearing, fawning or over-protective mother. In many cases, there are reports of physical, sexual or emotional abuse. Disruption of gender identification may contribute to the development toward homosexuality. This process begins between ages two and four. During this phase, children move from their primary connection with the mother to seek out deeper attachments with the parent of the same gender. For males, the relationship between a boy and his father is the primary means of developing a secure gender identity. As a father and son share time together, the father expresses his value and interest in the son and gives to the son a sense of masculinity. The boy begins to develop a sense of his own gender by understanding himself in relation to his father. Conversely, a mother who is distant, abusive, or physically absent or a mother who is viewed by her daughter as being weak (such as when the mother is abused by males) may disrupt her daughter’s identification with being feminine.
Peer attachments with same-sex friends also play a role in developing gender identity. Eventually, after years of interaction and bonding with same-sex peers, children enter puberty and begin to pay attention to the opposite sex. When this natural process is disrupted, it feels natural for a child to love and crave the attention of those of the same sex. When children with certain temperaments initially perceive rejection of the same-sex parent, they detach and bond with the other parent. They begin to adopt the patterns and attributes of the opposite sex. However, there is always a longing for a connection with the same-sex parent, love and affirmation from the same gender. These children believe that they were born that way, having craved love and attachment with the same-sex parents for as long as they can remember. Homosexual behavior thus begins as an emotional craving, not a sexual craving. It reflects a legitimate need for non-sexual love, an emotional need that ultimately becomes sexualized with the onset of puberty.
Most researchers have concluded that sexual orientation is a complex, multifactorial issue in which biological, social and psychological factors combine to play a role in the ultimate sexual orientation of an individual. According to Julie Harren, Ph.D., the formula for this interplay between factors might be represented by these equations:
--Genes + Brain Wiring + Prenatal Hormonal Environment = Temperament.
--Parents + Peers + Experiences = Environment.
--Temperament + Environment = Homosexual Orientation.
What’s missing from these equations are the existence of a soul, the choice of the individual, and the temptation of the devil (see James 1:14).
Although it may be easier, psychologically, for a homosexual to believe that homosexuality is inborn, the accumulated scientific evidence suggests otherwise. Homosexuals may have a genetic predisposition, but human choice is still a factor. A predisposition is not a constraint. Ultimately, sexual orientation is determined outside of the womb. For those who are unhappy living a homosexual lifestyle, this truth offers hope for change. Clinical experience has shown that, with help, some homosexuals can change learned responses and defense mechanisms to early painful experiences.
In 1 Corinthians 6:9-10, the sin of homosexuality is listed right next to theft. Just as there is no genetic excuse for stealing, there is no genetic excuse for homosexuality. Environment, culture, and choice make one a thief, and the same factors make one a homosexual.
Christ died for homosexuals. God loves persons of all sexual orientations, just as He loves all sinners. The Bible says, "God demonstrates his own love for us in this: While we were still sinners, Christ died for us" (Romans 5:8). Jesus Christ "is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world" (1 John 2:2). The gospel of Christ "is the power of God for the salvation of everyone who believes" (Romans 1:16). In Christ alone we find the definitive source for healing, restoration, forgiveness, and comfort. He is the way by which we can all experience the affirming, unconditional love, value, and acceptance of our Father in heaven.
The controversy began with the work of Simon LeVay, M.D. In 1991, LeVay tested the brains of 41 cadavers and noted differences between homosexual versus heterosexual males. The hypothalamus, an area believed to regulate sexual activity, was smaller in homosexual males than in heterosexuals. Dr. LeVay believed the differences proved a biological basis for homosexuality, but he failed to consider a variety of reasons, other than genetic, that the brains were different. First, all 19 of the homosexual cadavers had died of AIDS, a disease known to affect the neurological system. It could be that the disease had shrunk the hypothalamus. Second, scientists who study brain biochemistry know that the way a person thinks affects the way his brain functions; specifically, it affects the neurochemicals released in the brain and the way certain pathways grow and change. Could the structural brain differences have started with the difference in thoughts between homosexuals and heterosexuals, rather than with genetics? Third, there is no proof linking hypothalamus size with homosexuality, either as a cause or effect.
In 1993, Dr. Dean Hamer, a pro-gay activist, made the astounding claim in his research that there may be a gene for homosexuality. His team of researchers began a series of gene linkage studies, in which families with several homosexuals underwent genetic analysis to determine if any chromosomal variants could be found in the family and if the variant correlated with those individuals who displayed the homosexuality. Although Hamer's study sample was very small, he found a significant linkage between gays and a marker on the maternal X chromosome, Xq28. Additional studies with larger sample sizes produced conflicting results in the linkage to Xq28. It is important to note that Hamer’s experiments have never been validated; in fact, other groups of researchers have discredited Hamer’s work as non-replicable or even fraudulent.
Even if there were some genetic commonalities among homosexuals, associated characteristics do not prove a causal link. To illustrate, a genetic study among professional athletes would probably show that a significant percentage of these stars share certain genetic sequences. One might erroneously conclude that the genetic sequences for increased speed, agility and strength prove that engaging in professional sports is a heritable trait. However, no genetic sequence can account for human choice and the effects of environment. People who have the genetic traits of an athlete may naturally gravitate toward professional sports or be encouraged to play. Although athletes share some common traits, being a professional athlete itself is not heritable. The culture in which an individual matures and the choices he makes decide his career path.
There are many researchers who cite environmental factors as major contributors to homosexual feelings. They strongly believe that negative early childhood experiences in an unloving or non-supportive home environment are a critical part of this process. Common elements seem to include an emotionally withdrawn or physically absent father and an overbearing, fawning or over-protective mother. In many cases, there are reports of physical, sexual or emotional abuse. Disruption of gender identification may contribute to the development toward homosexuality. This process begins between ages two and four. During this phase, children move from their primary connection with the mother to seek out deeper attachments with the parent of the same gender. For males, the relationship between a boy and his father is the primary means of developing a secure gender identity. As a father and son share time together, the father expresses his value and interest in the son and gives to the son a sense of masculinity. The boy begins to develop a sense of his own gender by understanding himself in relation to his father. Conversely, a mother who is distant, abusive, or physically absent or a mother who is viewed by her daughter as being weak (such as when the mother is abused by males) may disrupt her daughter’s identification with being feminine.
Peer attachments with same-sex friends also play a role in developing gender identity. Eventually, after years of interaction and bonding with same-sex peers, children enter puberty and begin to pay attention to the opposite sex. When this natural process is disrupted, it feels natural for a child to love and crave the attention of those of the same sex. When children with certain temperaments initially perceive rejection of the same-sex parent, they detach and bond with the other parent. They begin to adopt the patterns and attributes of the opposite sex. However, there is always a longing for a connection with the same-sex parent, love and affirmation from the same gender. These children believe that they were born that way, having craved love and attachment with the same-sex parents for as long as they can remember. Homosexual behavior thus begins as an emotional craving, not a sexual craving. It reflects a legitimate need for non-sexual love, an emotional need that ultimately becomes sexualized with the onset of puberty.
Most researchers have concluded that sexual orientation is a complex, multifactorial issue in which biological, social and psychological factors combine to play a role in the ultimate sexual orientation of an individual. According to Julie Harren, Ph.D., the formula for this interplay between factors might be represented by these equations:
--Genes + Brain Wiring + Prenatal Hormonal Environment = Temperament.
--Parents + Peers + Experiences = Environment.
--Temperament + Environment = Homosexual Orientation.
What’s missing from these equations are the existence of a soul, the choice of the individual, and the temptation of the devil (see James 1:14).
Although it may be easier, psychologically, for a homosexual to believe that homosexuality is inborn, the accumulated scientific evidence suggests otherwise. Homosexuals may have a genetic predisposition, but human choice is still a factor. A predisposition is not a constraint. Ultimately, sexual orientation is determined outside of the womb. For those who are unhappy living a homosexual lifestyle, this truth offers hope for change. Clinical experience has shown that, with help, some homosexuals can change learned responses and defense mechanisms to early painful experiences.
In 1 Corinthians 6:9-10, the sin of homosexuality is listed right next to theft. Just as there is no genetic excuse for stealing, there is no genetic excuse for homosexuality. Environment, culture, and choice make one a thief, and the same factors make one a homosexual.
Christ died for homosexuals. God loves persons of all sexual orientations, just as He loves all sinners. The Bible says, "God demonstrates his own love for us in this: While we were still sinners, Christ died for us" (Romans 5:8). Jesus Christ "is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world" (1 John 2:2). The gospel of Christ "is the power of God for the salvation of everyone who believes" (Romans 1:16). In Christ alone we find the definitive source for healing, restoration, forgiveness, and comfort. He is the way by which we can all experience the affirming, unconditional love, value, and acceptance of our Father in heaven.
Should a Christian attend the wedding of a couple of another faith?
When God created Eve for Adam, He forever
established the definition of marriage for humanity: one man, one woman,
joined together for as long as they both lived. Mankind quickly twisted
that standard by adding polygamy, concubines, and divorce. Now we're
seeing the unbiblical addition of marriages between two people of the
same gender.
But nowhere does the Bible limit the institution of marriage to followers of God. Marriage is for every people of every nation and religion. And God recognizes the legitimacy of marriages performed in other religions. Christians are free to celebrate the biblical expression of marriage no matter what the faith of the couple.
Often weddings act as a religious service. When this is the case, believers need to have more discernment. If the guests of a wedding are required to participate in an unbiblical religious act, the wedding should be avoided. Alternately, the Christian could contact the couple and see if a compromise could be made; it may even be possible to skip the ceremony and attend the reception.
Another question that is more difficult to answer is, "Should a Christian attend the wedding of a believer to a non-believer?" The Bible tells us that we are not to be "unequally yoked," that is, to have a close relationship with an unbeliever. Marriage would certainly apply. For a Christian to marry a non-Christian, then, is usually sin. And for a believer to attend the wedding could be considered endorsing and encouraging that sin. It's a matter for serious prayer and spiritual discernment. But once the wedding is completed, the believer should make every effort to support the marriage. God recognizes the legitimacy of even unwise marriages and calls believers to stay with their unbelieving spouses (1 Corinthians 7:12-14).
There is nothing unbiblical about the marriage of a couple of a non-Christian faith. To celebrate such a joyful occasion is certainly within the rights of their Christian friends. The only questions arise if the attendees of the wedding ceremony will be asked to actively participate in a religious ceremony or act. If there's any doubt, contact someone related to the ceremony and ask.
But nowhere does the Bible limit the institution of marriage to followers of God. Marriage is for every people of every nation and religion. And God recognizes the legitimacy of marriages performed in other religions. Christians are free to celebrate the biblical expression of marriage no matter what the faith of the couple.
Often weddings act as a religious service. When this is the case, believers need to have more discernment. If the guests of a wedding are required to participate in an unbiblical religious act, the wedding should be avoided. Alternately, the Christian could contact the couple and see if a compromise could be made; it may even be possible to skip the ceremony and attend the reception.
Another question that is more difficult to answer is, "Should a Christian attend the wedding of a believer to a non-believer?" The Bible tells us that we are not to be "unequally yoked," that is, to have a close relationship with an unbeliever. Marriage would certainly apply. For a Christian to marry a non-Christian, then, is usually sin. And for a believer to attend the wedding could be considered endorsing and encouraging that sin. It's a matter for serious prayer and spiritual discernment. But once the wedding is completed, the believer should make every effort to support the marriage. God recognizes the legitimacy of even unwise marriages and calls believers to stay with their unbelieving spouses (1 Corinthians 7:12-14).
There is nothing unbiblical about the marriage of a couple of a non-Christian faith. To celebrate such a joyful occasion is certainly within the rights of their Christian friends. The only questions arise if the attendees of the wedding ceremony will be asked to actively participate in a religious ceremony or act. If there's any doubt, contact someone related to the ceremony and ask.
Should Christian women use make-up? What about jewelry?
There are a few verses on the apparel of women in the Bible.
I also want the women to dress modestly, with decency and propriety, adorning themselves, not with elaborate hairstyles or gold or pearls or expensive clothes, but with good deeds, appropriate for women who profess to worship God. (1 Timothy 2:9-10)
Your beauty should not come from outward adornment, such as elaborate hairstyles and the wearing of gold jewelry or fine clothes. Rather, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God's sight. For this is the way the holy women of the past who put their hope in God used to adorn themselves. (1 Peter 3:3-5)
The LORD does not look at the things man looks at. Man looks at the outward appearance, but the LORD looks at the heart. (1 Samuel 16:7b)
It is well established that Christian women are not to emphasize their looks, but nurture their relationship with Christ. As a Christ-follower, a woman's worth does not come from beauty or wealth (often, the only wealth a woman could own was her jewelry). One passage that is often overlooked, however, is the virtuous woman of Proverbs 31.
When it snows, she has no fear for her household; for all of them are clothed in scarlet. She makes coverings for her bed; she is clothed in fine linen and purple…She is clothed with strength and dignity (verses 21-22, 25a).
The verses do not say that women must dress in fancy clothes. It says that a woman who is respected in her community, and whose husband is respected as well, will dress appropriately to her position. Beauty is fleeting (Proverbs 31:30), and God looks at the heart, but when interacting with the outside world, a God-following woman will dress for the situation. If it is a formal event, she may wear make-up and jewelry as a sign of respect for herself and recognition of her own dignity. If it is a more casual situation, the make-up and jewelry will probably be less ostentatious so that they won't draw attention to her for the wrong reasons. Even if the woman can't afford nice jewelry or is allergic to make-up, she can show dignity in other ways like being clean, having a flattering hair style, or having an open, friendly demeanor.
We are children of the King. We are ambassadors for Christ. As such, we should always be dressed with the dignity and poise that the occasion calls for. Sometimes that may mean make-up and jewelry, sometimes not. In every situation, however, we should present ourselves appropriately.
I also want the women to dress modestly, with decency and propriety, adorning themselves, not with elaborate hairstyles or gold or pearls or expensive clothes, but with good deeds, appropriate for women who profess to worship God. (1 Timothy 2:9-10)
Your beauty should not come from outward adornment, such as elaborate hairstyles and the wearing of gold jewelry or fine clothes. Rather, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God's sight. For this is the way the holy women of the past who put their hope in God used to adorn themselves. (1 Peter 3:3-5)
The LORD does not look at the things man looks at. Man looks at the outward appearance, but the LORD looks at the heart. (1 Samuel 16:7b)
It is well established that Christian women are not to emphasize their looks, but nurture their relationship with Christ. As a Christ-follower, a woman's worth does not come from beauty or wealth (often, the only wealth a woman could own was her jewelry). One passage that is often overlooked, however, is the virtuous woman of Proverbs 31.
When it snows, she has no fear for her household; for all of them are clothed in scarlet. She makes coverings for her bed; she is clothed in fine linen and purple…She is clothed with strength and dignity (verses 21-22, 25a).
The verses do not say that women must dress in fancy clothes. It says that a woman who is respected in her community, and whose husband is respected as well, will dress appropriately to her position. Beauty is fleeting (Proverbs 31:30), and God looks at the heart, but when interacting with the outside world, a God-following woman will dress for the situation. If it is a formal event, she may wear make-up and jewelry as a sign of respect for herself and recognition of her own dignity. If it is a more casual situation, the make-up and jewelry will probably be less ostentatious so that they won't draw attention to her for the wrong reasons. Even if the woman can't afford nice jewelry or is allergic to make-up, she can show dignity in other ways like being clean, having a flattering hair style, or having an open, friendly demeanor.
We are children of the King. We are ambassadors for Christ. As such, we should always be dressed with the dignity and poise that the occasion calls for. Sometimes that may mean make-up and jewelry, sometimes not. In every situation, however, we should present ourselves appropriately.
Tuesday 4 June 2013
HOW CAN I RECOVER FROM HEART BREAK/ BROKEN HEART?
Answer:
The dictionary defines heartbreak as “crushing grief, anguish, or distress.” In today's world, the term brokenhearted
usually describes someone who has suffered a failed relationship or
loss of a loved one. A search of the internet makes it appear as though
almost all heartbreak comes from divorce or a being dropped by a lover.
But a broken heart may be brought on by a myriad of causes such as
disappointment in a child's lifestyle, loss of possession, loss of job,
etc. Whatever the cause, the pain of a broken heart can be enormous.
The world would assert that hope lies in psychoanalysis and medication. Advice may include taking an antidepressant, writing an angry letter and tearing it up, going on a shopping spree, getting a makeover, etc. Some would advocate the power of positive thinking. The most common "cure" is time. The world's focus is on feelings, but God looks at the heart (1 Samuel 16:7). While the non-Christian may sense a waning in intensity of heartbreak, only a Christian can experience complete recovery because only the Christian has access to the power of the Spirit of God who alone “heals the brokenhearted and binds up their wounds" (Psalm 147:3).
The events in Job's life may be the earliest biblical record of heartbreak. In one day Job lost his children, almost all worldly possessions, his health, and his means of livelihood. What was Job's response? "Then Job arose and tore his robe and shaved his head and fell on the ground and worshiped. And he said, ‘Naked I came from my mother’s womb, and naked shall I return. The LORD gave, and the LORD has taken away; blessed be the name of the LORD'" (Job 1:20-21). Job grieved. Yet, he worshipped God and remained faithful. Although he had doubts as to God’s goodness in these terrible events, through the trial he grew closer to God through God’s revelation of Himself (Job 42:1-5). Job learned what all believers can learn through heartbreak—God is faithful and good and trustworthy.
David, a man after God’s own heart, suffered many heartbreaking circumstances. Each time, he recovered and was an even stronger man of God. Psalm 34 gives an example of how David overcame heartbreak by calling on the Lord. Notice the first step: "I sought the Lord, and he answered me and delivered me from all my fears" (Psalm 34:4). David knew "the Lord is near to the brokenhearted and saves the crushed in spirit" (Psalm 34:18). Finally, he expressed a confidence in the love of God that every believer should have: "Many are the afflictions of the righteous, but the Lord delivers him out of them all" (Psalm 34:19).
One might ask in a moment of despair, "He may have helped David, but does God care about me?" The answer is He absolutely does! "He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?" (Romans 8:32). What a comfort to know that God "will never leave you nor forsake you" (Hebrews 13:5). God is always near to comfort the believer. "Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our affliction" (2 Corinthians 1:3-4). God, who cannot lie, has promised to go through our trials with us. "When you pass through the waters, I will be with you; and through the rivers, they shall not overwhelm you; when you walk through fire you shall not be burned, and the flame shall not consume you" (Isaiah 43:2).
God never failed one of His people when they cried out to Him, and He will not fail the heartbroken Christian who cries out to Him today. He may not always answer exactly in the way we would like, but He answers according to His perfect will and timing and, while we are waiting for the answer, His grace is sufficient (2 Corinthians 12:9).
Finally, those who belong to Christ and are enduring heartbreak must know that God loves them and that His love is unconditional. Imagine the grief God the Father endured as He witnessed the crucifixion of His Son on the cross. What amazing love! That same God is there to comfort the brokenhearted and restore the joy of their salvation.
The world would assert that hope lies in psychoanalysis and medication. Advice may include taking an antidepressant, writing an angry letter and tearing it up, going on a shopping spree, getting a makeover, etc. Some would advocate the power of positive thinking. The most common "cure" is time. The world's focus is on feelings, but God looks at the heart (1 Samuel 16:7). While the non-Christian may sense a waning in intensity of heartbreak, only a Christian can experience complete recovery because only the Christian has access to the power of the Spirit of God who alone “heals the brokenhearted and binds up their wounds" (Psalm 147:3).
The events in Job's life may be the earliest biblical record of heartbreak. In one day Job lost his children, almost all worldly possessions, his health, and his means of livelihood. What was Job's response? "Then Job arose and tore his robe and shaved his head and fell on the ground and worshiped. And he said, ‘Naked I came from my mother’s womb, and naked shall I return. The LORD gave, and the LORD has taken away; blessed be the name of the LORD'" (Job 1:20-21). Job grieved. Yet, he worshipped God and remained faithful. Although he had doubts as to God’s goodness in these terrible events, through the trial he grew closer to God through God’s revelation of Himself (Job 42:1-5). Job learned what all believers can learn through heartbreak—God is faithful and good and trustworthy.
David, a man after God’s own heart, suffered many heartbreaking circumstances. Each time, he recovered and was an even stronger man of God. Psalm 34 gives an example of how David overcame heartbreak by calling on the Lord. Notice the first step: "I sought the Lord, and he answered me and delivered me from all my fears" (Psalm 34:4). David knew "the Lord is near to the brokenhearted and saves the crushed in spirit" (Psalm 34:18). Finally, he expressed a confidence in the love of God that every believer should have: "Many are the afflictions of the righteous, but the Lord delivers him out of them all" (Psalm 34:19).
One might ask in a moment of despair, "He may have helped David, but does God care about me?" The answer is He absolutely does! "He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?" (Romans 8:32). What a comfort to know that God "will never leave you nor forsake you" (Hebrews 13:5). God is always near to comfort the believer. "Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our affliction" (2 Corinthians 1:3-4). God, who cannot lie, has promised to go through our trials with us. "When you pass through the waters, I will be with you; and through the rivers, they shall not overwhelm you; when you walk through fire you shall not be burned, and the flame shall not consume you" (Isaiah 43:2).
God never failed one of His people when they cried out to Him, and He will not fail the heartbroken Christian who cries out to Him today. He may not always answer exactly in the way we would like, but He answers according to His perfect will and timing and, while we are waiting for the answer, His grace is sufficient (2 Corinthians 12:9).
Finally, those who belong to Christ and are enduring heartbreak must know that God loves them and that His love is unconditional. Imagine the grief God the Father endured as He witnessed the crucifixion of His Son on the cross. What amazing love! That same God is there to comfort the brokenhearted and restore the joy of their salvation.
IS WRITING AND/READING FICTIONS OFFENSIVE TO GOD?
Answer:
The Bible is the Book of Truth. Several times it exhorts us to speak
truth and reject lies. Where does fiction fit in? Is telling a made-up
story a lie? Is it sinful to create and distribute something that is
untrue? After all, 1 Timothy 1:4 tells us to avoid myths and fables.
Actually, 1 Timothy 1:4 is warning the church against getting involved in controversy over extra-biblical details. A church’s teaching ministry should be based on the Word of God, not on the ideas, philosophies, and imaginations of men. Speculation over the color of Samson’s hair is unprofitable; dogmatism on the subject is even worse. However, the Bible has no command against reading or writing fiction.
In fact, the Bible is filled with fiction. By that, we do not mean that the Bible is untrue. We mean that the Bible sometimes uses fiction to relate truth; stated otherwise, the Bible contains examples of storytelling. In 2 Samuel 12:1-4, Nathan the prophet tells David a fictional story of a man whose only lamb was stolen and killed. When the hypothetical crime incites David’s rage, Nathan reveals the story is an allegory for David's affair with Bathsheba. Other notable fictitious stories in the Bible include Jotham’s fable (Judges 9:7-15) and Ezekiel’s allegory (Ezekiel 17:1-8). The greatest storyteller is Jesus. Every one of His parables is a fictional story. Each one reveals a spiritual truth, but in form they are fiction.
The Christian culture has rightly followed Jesus' example. John Bunyan’s The Pilgrim's Progress and many of C. S. Lewis's stories are fictional allegories that reveal spiritual truths. Bunyan anticipated that his work would receive criticism because of his use of “feigned” (fictional) words. His defense was that fiction can be a vehicle of truth: “Some men, by feigned words as dark as mine, / Make truth to spangle, and its rays to shine!”
Does this mean that every fictional story a Christian writes, reads, or watches must, at its core, have a Christian message? No. A worthwhile story does not have to be overtly Christian, although there are still things to consider. Colossians 3:1-2 reminds us to set our minds on things above. Philippians 4:8 explains what those things are—the true, honorable, right, pure, and lovely. The Lord of the Rings is often used as the example of non-Christian fiction from a Christian author. J. R. R. Tolkien actually despised Christian allegory—including that of his good friend C. S. Lewis. He wrote the Middle Earth books as an allegory of war and the downside of technological advancement with no intended spiritual message. It was inevitable, however, that his beliefs saturated his story, filling the plots with such biblical values as courage, unity of purpose, and self-sacrifice.
Whether the stories are spiritual allegory, historical fiction, or simple entertainment, Christian authors still need to apply biblical guidelines. Ephesians 4:29 says, "Let no unwholesome word proceed from your mouth, but only such a word as is good for edification according to the need of the moment, so that it will give grace to those who hear." A few verses later, Paul admonishes, "There must be no filthiness and silly talk, or coarse jesting" (Ephesians 5:4). Writers need to remember that, even if they intend their fiction as pure entertainment, all stories contain an element of teaching. And teaching is a spiritually serious endeavor (James 3:1), no matter what the medium.
Actually, 1 Timothy 1:4 is warning the church against getting involved in controversy over extra-biblical details. A church’s teaching ministry should be based on the Word of God, not on the ideas, philosophies, and imaginations of men. Speculation over the color of Samson’s hair is unprofitable; dogmatism on the subject is even worse. However, the Bible has no command against reading or writing fiction.
In fact, the Bible is filled with fiction. By that, we do not mean that the Bible is untrue. We mean that the Bible sometimes uses fiction to relate truth; stated otherwise, the Bible contains examples of storytelling. In 2 Samuel 12:1-4, Nathan the prophet tells David a fictional story of a man whose only lamb was stolen and killed. When the hypothetical crime incites David’s rage, Nathan reveals the story is an allegory for David's affair with Bathsheba. Other notable fictitious stories in the Bible include Jotham’s fable (Judges 9:7-15) and Ezekiel’s allegory (Ezekiel 17:1-8). The greatest storyteller is Jesus. Every one of His parables is a fictional story. Each one reveals a spiritual truth, but in form they are fiction.
The Christian culture has rightly followed Jesus' example. John Bunyan’s The Pilgrim's Progress and many of C. S. Lewis's stories are fictional allegories that reveal spiritual truths. Bunyan anticipated that his work would receive criticism because of his use of “feigned” (fictional) words. His defense was that fiction can be a vehicle of truth: “Some men, by feigned words as dark as mine, / Make truth to spangle, and its rays to shine!”
Does this mean that every fictional story a Christian writes, reads, or watches must, at its core, have a Christian message? No. A worthwhile story does not have to be overtly Christian, although there are still things to consider. Colossians 3:1-2 reminds us to set our minds on things above. Philippians 4:8 explains what those things are—the true, honorable, right, pure, and lovely. The Lord of the Rings is often used as the example of non-Christian fiction from a Christian author. J. R. R. Tolkien actually despised Christian allegory—including that of his good friend C. S. Lewis. He wrote the Middle Earth books as an allegory of war and the downside of technological advancement with no intended spiritual message. It was inevitable, however, that his beliefs saturated his story, filling the plots with such biblical values as courage, unity of purpose, and self-sacrifice.
Whether the stories are spiritual allegory, historical fiction, or simple entertainment, Christian authors still need to apply biblical guidelines. Ephesians 4:29 says, "Let no unwholesome word proceed from your mouth, but only such a word as is good for edification according to the need of the moment, so that it will give grace to those who hear." A few verses later, Paul admonishes, "There must be no filthiness and silly talk, or coarse jesting" (Ephesians 5:4). Writers need to remember that, even if they intend their fiction as pure entertainment, all stories contain an element of teaching. And teaching is a spiritually serious endeavor (James 3:1), no matter what the medium.
WHY DID GOD ALLOW INCEST IN THE BIBLE?
Answer:
There are numerous examples of incest in the Bible. The most commonly
thought-of examples are the sons/daughters of Adam and Eve (Genesis 4),
Abraham marrying his half-sister Sarah (Genesis 20:12), Lot and his daughters (Genesis 19), Moses’ father Amram who married his aunt Jochebed (Exodus 6:20),
and David’s son Amnon with his half-sister Tamar (2 Samuel 13). It is
important to note, however, that in two of the above instances (Tamar
and Lot) one of the parties involved was an unwilling participant in the
incest.
It is important to distinguish between incestuous relationships prior to God commanding against them (Leviticus 18:6-18), and incest that occurred after God’s commands had been revealed. Until God commanded against it, it was not incest. It was just marrying a close relative. It is undeniable that God allowed incest in the early centuries of humanity. If Adam and Eve were indeed the only two human beings God created, their sons and daughters would have had no other choice but to marry and reproduce with their siblings and close relatives. The second generation would have had to marry their cousins, just as after the flood the grandchildren of Noah would have had to intermarry amongst their cousins. The reason incest is so strongly discouraged in the world today is the understanding that reproduction between closely related individuals has a much higher risk of causing genetic abnormalities. In the early days of humanity, though, this was not a risk due to the fact that the human genetic code was relatively free of defects.
It seems, then, that by the time of Moses, the human genetic code had become polluted enough that close intermarriage was no longer safe. So, God commanded against sexual relations with siblings, half-siblings, parents, and aunts/uncles. It was not until many centuries later that humanity discovered the genetic reason that incest is unsafe and unwise. While the idea of incest is disgusting and abhorrent to us today, as it should be, we have to remember why it is sinful, that is, the genetic problems. Since this was not an issue in the early centuries of humanity, what occurred between Adam and Eve’s children, Abraham and Sarah, and Amram and Jochebed, should not be viewed as incest. Again, the key point is that sexual relations between close relatives must be viewed differently pre-Law and post-Law. It did not become “incest” until God commanded against it.
It is important to distinguish between incestuous relationships prior to God commanding against them (Leviticus 18:6-18), and incest that occurred after God’s commands had been revealed. Until God commanded against it, it was not incest. It was just marrying a close relative. It is undeniable that God allowed incest in the early centuries of humanity. If Adam and Eve were indeed the only two human beings God created, their sons and daughters would have had no other choice but to marry and reproduce with their siblings and close relatives. The second generation would have had to marry their cousins, just as after the flood the grandchildren of Noah would have had to intermarry amongst their cousins. The reason incest is so strongly discouraged in the world today is the understanding that reproduction between closely related individuals has a much higher risk of causing genetic abnormalities. In the early days of humanity, though, this was not a risk due to the fact that the human genetic code was relatively free of defects.
It seems, then, that by the time of Moses, the human genetic code had become polluted enough that close intermarriage was no longer safe. So, God commanded against sexual relations with siblings, half-siblings, parents, and aunts/uncles. It was not until many centuries later that humanity discovered the genetic reason that incest is unsafe and unwise. While the idea of incest is disgusting and abhorrent to us today, as it should be, we have to remember why it is sinful, that is, the genetic problems. Since this was not an issue in the early centuries of humanity, what occurred between Adam and Eve’s children, Abraham and Sarah, and Amram and Jochebed, should not be viewed as incest. Again, the key point is that sexual relations between close relatives must be viewed differently pre-Law and post-Law. It did not become “incest” until God commanded against it.
Medical marijuana - what does the Bible say?
Answer:
There is no definitive biblical answer to the question of whether
Christians should use medical marijuana, because marijuana for medicinal
use is not addressed in the Bible. However, after a review of certain
clear biblical principles, the answer to the question becomes clearer.
First, although many states have legalized medical marijuana, its use is still illegal according to federal law. Paul exhorts us to obey the law of the land under our government in this way: “Everyone must submit himself to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God. Consequently, he who rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves” (Romans 13:1-2).
In addition to the fact that it is illegal, smoking marijuana can be extremely harmful to one’s health. The most potent argument against the use of marijuana to treat medical disorders is that marijuana may cause the acceleration or aggravation of the very disorders it is being used to treat. Smoking marijuana regularly (a joint a day) can damage the cells in the bronchial passages which protect the body against inhaled microorganisms and decrease the ability of the immune cells in the lungs to fight off fungi, bacteria, and tumor cells. For patients with already weakened immune systems, this means an increase in the possibility of dangerous pulmonary infections, including pneumonia, which often proves fatal in AIDS patients. The use of marijuana as a medical therapy can and does have a very serious negative effect on patients with pre-existing immune deficits from AIDS, organ transplantation, or cancer chemotherapy, the very conditions for which marijuana has most often been suggested as a treatment.
A study indicates that a marijuana user's risk of heart attack more than quadruples in the first hour after smoking marijuana. The researchers suggest that such an effect might occur from marijuana's effects on blood pressure and heart rate and reduced oxygen-carrying capacity of blood. Additionally, the smoke from cannabis—the plant from which marijuana is derived—contains compounds that can damage DNA and increase the risk of cancer just like tobacco smoke according to a recent study from the United Kingdom. In laboratory tests, Rajinder Singh from the University of Leicester and colleagues found certain carcinogens in cannabis smoke in amounts 50 percent greater than those found in tobacco smoke. They noted that light cannabis use could possibly prove to be even more damaging because cannabis smokers usually inhale more deeply than cigarette smokers. Researchers found that the smoking of three to four cannabis cigarettes a day is associated with the same degree of damage to bronchial mucus membranes as twenty or more tobacco cigarettes a day. In truth, marijuana causes short-term memory loss, distorted perception, trouble with thinking and problem solving, loss of motor skills, decrease in muscle strength, increased heart rate and anxiety—and that’s just for starters. According to the Mayo Clinic, marijuana smoke contains 50 to 70 percent more carcinogenic hydrocarbons than tobacco smoke and has the potential to cause cancer of the lungs and respiratory tract. Clearly, this is contradictory to the biblical mandate to keep our bodies pure. "Do you not know that your body is a temple of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your body" (1 Corinthians 6:19-20).
In short, although there remains much research to be done in this area, there are plenty of studies that indicate seriously deleterious effects of marijuana on the body. The pain-controlling or analgesic effect of marijuana is roughly comparable to that of codeine, according to the DEA. However, the effect is potentiated due to the neuropsychiatric "high" feeling or euphoria that occurs when marijuana enters the bloodstream. But marijuana is no panacea. A recent study shows that high doses can actually increase pain. There is a therapeutic window for analgesia, with low doses being ineffective, medium doses resulting in pain relief, and high doses increasing pain. It is important to note that researchers also found a significant correlation between increasing marijuana use and drowsiness, loss of control over thought and action, and transient depression and paranoia.
The Bible teaches Christians to be sound of mind. "Be sober, be vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour" (1 Peter 5:8). The Greek word translated as "sober" is nepho, which literally means "drink no wine." From this it derived a broader meaning of being self-controlled, free of confusion, clear headed, sound of mind, or keeping your head. From this verse, we can see that Christians are to avoid intoxicants that impair clear thinking. Marijuana certainly seems to cloud thinking and reaction time. According to the Kaiser study, daily marijuana users have a 30 percent higher risk of injuries, presumably from accidents. A survey of 1,023 emergency room trauma patients in Baltimore found that more than 34 percent were under the influence of marijuana. And a 2005 study showed people who drive after using marijuana are almost twice as likely to be involved in a fatal car crash.
Additionally, clouded thinking can lead to questionable moral choices. Habakkuk warns, "Woe to you who make your neighbors drink, who mix in your venom even to make them drunk so as to look on their nakedness!" (Habakkuk 2:15). The reference to "mix in your venom" is the ancient practice of adding herbs (or drugs) to wine to make its intoxicating effects more potent. Christians have a hard enough time battling temptations without making Satan's job easier by taking drugs that alter one's judgment and self-control. Use of intoxicants has also been closely associated with witchcraft and sorcery in the Bible. The Greek word pharmakeia, translated “sorcery,” literally means "to administer drugs." As with our English word "drugs," the context must be considered to determine the meaning. In biblical times, pagans incorporated the use of drugs to induce altered states of consciousness, during which they supposedly communed with their gods. This would be similar to the modern-day practice of voodoo. The apostles strongly condemned the use of such drugs to produce altered mind states because the drugs lowered inhibitions and self-control. (Galatians 5:19-21; Revelation 9:20-21; 21:8; 22:15). The Christian disciplines his body and keeps it under control (1 Corinthians 9:27), so that he is able to set his mind on things above (Colossians 3:2).
We must also consider the impact that the use of marijuana could have on others. A person smoking marijuana may be encouraging someone else, who may not have a medical justification, to use marijuana as well. Anyone who truly wants to know the effects of legalizing medicinal marijuana need look no further than California, where Proposition 215 passed in 1996. The law was written to target "seriously ill" Californians, but the state’s Police Chiefs Association reports that marijuana use by healthy youth and adults is "at epidemic levels." Police officers regularly find parolees, probationers and gang members in possession of both marijuana and marijuana paraphernalia. Even more disturbing are reports of children possessing physician recommendations and routinely using marijuana. One unintended consequence of medical marijuana is the promotion of its use by those who are not "seriously ill." As Christians, we are called to avoid not only sin, but also any activity that may cause our brothers and sisters in Christ to sin (1 Corinthians 8:9-13).
Finally, Satan is the great justifier. He always wants to help us rationalize and justify sinning against God, almost making it seem like the right thing to do. The same games people play in using the Bible to try to justify many other sinful activities can used to justify smoking pot. Taking verses out of context, stating a verse means one thing when it clearly means another, and making assumptions the Word does not support are all tricks the enemy will use to try to justify smoking marijuana. We must never forget that Satan is a liar. We must guard against these tactics in our own lives. Over 90 percent of the marijuana used currently in this country is for recreational use. Although many of those users have medical marijuana cards, in many cases their marijuana has been prescribed by practitioners who are employed by the dispensaries, have never examined the patient, are not qualified to treat the conditions for which the marijuana is being prescribed, and have done nothing to validate the medical necessity of the prescription. Although many people may be deceived by such practices, God is not deceived. He will not be mocked (Galatians 6:7).
First, although many states have legalized medical marijuana, its use is still illegal according to federal law. Paul exhorts us to obey the law of the land under our government in this way: “Everyone must submit himself to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God. Consequently, he who rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves” (Romans 13:1-2).
In addition to the fact that it is illegal, smoking marijuana can be extremely harmful to one’s health. The most potent argument against the use of marijuana to treat medical disorders is that marijuana may cause the acceleration or aggravation of the very disorders it is being used to treat. Smoking marijuana regularly (a joint a day) can damage the cells in the bronchial passages which protect the body against inhaled microorganisms and decrease the ability of the immune cells in the lungs to fight off fungi, bacteria, and tumor cells. For patients with already weakened immune systems, this means an increase in the possibility of dangerous pulmonary infections, including pneumonia, which often proves fatal in AIDS patients. The use of marijuana as a medical therapy can and does have a very serious negative effect on patients with pre-existing immune deficits from AIDS, organ transplantation, or cancer chemotherapy, the very conditions for which marijuana has most often been suggested as a treatment.
A study indicates that a marijuana user's risk of heart attack more than quadruples in the first hour after smoking marijuana. The researchers suggest that such an effect might occur from marijuana's effects on blood pressure and heart rate and reduced oxygen-carrying capacity of blood. Additionally, the smoke from cannabis—the plant from which marijuana is derived—contains compounds that can damage DNA and increase the risk of cancer just like tobacco smoke according to a recent study from the United Kingdom. In laboratory tests, Rajinder Singh from the University of Leicester and colleagues found certain carcinogens in cannabis smoke in amounts 50 percent greater than those found in tobacco smoke. They noted that light cannabis use could possibly prove to be even more damaging because cannabis smokers usually inhale more deeply than cigarette smokers. Researchers found that the smoking of three to four cannabis cigarettes a day is associated with the same degree of damage to bronchial mucus membranes as twenty or more tobacco cigarettes a day. In truth, marijuana causes short-term memory loss, distorted perception, trouble with thinking and problem solving, loss of motor skills, decrease in muscle strength, increased heart rate and anxiety—and that’s just for starters. According to the Mayo Clinic, marijuana smoke contains 50 to 70 percent more carcinogenic hydrocarbons than tobacco smoke and has the potential to cause cancer of the lungs and respiratory tract. Clearly, this is contradictory to the biblical mandate to keep our bodies pure. "Do you not know that your body is a temple of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your body" (1 Corinthians 6:19-20).
In short, although there remains much research to be done in this area, there are plenty of studies that indicate seriously deleterious effects of marijuana on the body. The pain-controlling or analgesic effect of marijuana is roughly comparable to that of codeine, according to the DEA. However, the effect is potentiated due to the neuropsychiatric "high" feeling or euphoria that occurs when marijuana enters the bloodstream. But marijuana is no panacea. A recent study shows that high doses can actually increase pain. There is a therapeutic window for analgesia, with low doses being ineffective, medium doses resulting in pain relief, and high doses increasing pain. It is important to note that researchers also found a significant correlation between increasing marijuana use and drowsiness, loss of control over thought and action, and transient depression and paranoia.
The Bible teaches Christians to be sound of mind. "Be sober, be vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour" (1 Peter 5:8). The Greek word translated as "sober" is nepho, which literally means "drink no wine." From this it derived a broader meaning of being self-controlled, free of confusion, clear headed, sound of mind, or keeping your head. From this verse, we can see that Christians are to avoid intoxicants that impair clear thinking. Marijuana certainly seems to cloud thinking and reaction time. According to the Kaiser study, daily marijuana users have a 30 percent higher risk of injuries, presumably from accidents. A survey of 1,023 emergency room trauma patients in Baltimore found that more than 34 percent were under the influence of marijuana. And a 2005 study showed people who drive after using marijuana are almost twice as likely to be involved in a fatal car crash.
Additionally, clouded thinking can lead to questionable moral choices. Habakkuk warns, "Woe to you who make your neighbors drink, who mix in your venom even to make them drunk so as to look on their nakedness!" (Habakkuk 2:15). The reference to "mix in your venom" is the ancient practice of adding herbs (or drugs) to wine to make its intoxicating effects more potent. Christians have a hard enough time battling temptations without making Satan's job easier by taking drugs that alter one's judgment and self-control. Use of intoxicants has also been closely associated with witchcraft and sorcery in the Bible. The Greek word pharmakeia, translated “sorcery,” literally means "to administer drugs." As with our English word "drugs," the context must be considered to determine the meaning. In biblical times, pagans incorporated the use of drugs to induce altered states of consciousness, during which they supposedly communed with their gods. This would be similar to the modern-day practice of voodoo. The apostles strongly condemned the use of such drugs to produce altered mind states because the drugs lowered inhibitions and self-control. (Galatians 5:19-21; Revelation 9:20-21; 21:8; 22:15). The Christian disciplines his body and keeps it under control (1 Corinthians 9:27), so that he is able to set his mind on things above (Colossians 3:2).
We must also consider the impact that the use of marijuana could have on others. A person smoking marijuana may be encouraging someone else, who may not have a medical justification, to use marijuana as well. Anyone who truly wants to know the effects of legalizing medicinal marijuana need look no further than California, where Proposition 215 passed in 1996. The law was written to target "seriously ill" Californians, but the state’s Police Chiefs Association reports that marijuana use by healthy youth and adults is "at epidemic levels." Police officers regularly find parolees, probationers and gang members in possession of both marijuana and marijuana paraphernalia. Even more disturbing are reports of children possessing physician recommendations and routinely using marijuana. One unintended consequence of medical marijuana is the promotion of its use by those who are not "seriously ill." As Christians, we are called to avoid not only sin, but also any activity that may cause our brothers and sisters in Christ to sin (1 Corinthians 8:9-13).
Finally, Satan is the great justifier. He always wants to help us rationalize and justify sinning against God, almost making it seem like the right thing to do. The same games people play in using the Bible to try to justify many other sinful activities can used to justify smoking pot. Taking verses out of context, stating a verse means one thing when it clearly means another, and making assumptions the Word does not support are all tricks the enemy will use to try to justify smoking marijuana. We must never forget that Satan is a liar. We must guard against these tactics in our own lives. Over 90 percent of the marijuana used currently in this country is for recreational use. Although many of those users have medical marijuana cards, in many cases their marijuana has been prescribed by practitioners who are employed by the dispensaries, have never examined the patient, are not qualified to treat the conditions for which the marijuana is being prescribed, and have done nothing to validate the medical necessity of the prescription. Although many people may be deceived by such practices, God is not deceived. He will not be mocked (Galatians 6:7).
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