Ethics: Body and Brain II

Posted on March 27, 2013 by Bryan Hodge

We are “fearfully and wonderfully made”, a “marvelous” work (Psalm 139:14). However, many are self-destructive and never come close to fulfilling their potential. Dr. Bess Francher observed, “we don’t have much to say about how we look at sixteen. But we are the ones who determine how we look when we are sixty” (S.I. McMillen, None of These Diseases, p. 116). Moreover, it is not just looks. It is mobility and physical ability. It is brain capacity and function.

Drug abuse is one of these destructive habits. We considered a variety of drugs last time. However, we did not consider the most abused drugs of all – alcohol.

Danger
Alcohol is involved in fatal accidents. Drunk driving is involved in about 32% of all fatal accidents (www.madd.org). Even the first drink slows reaction time. “There are subtle physiological effects after one alcohol equivalent drink… overall, intoxication is a matter of degree… a process that begins with the individuals first drink [Letter from Robert C. Bux, M.D., Deputy Chief Medical Examiner of Bexar County (San Antonio) Texas to Lynn Parker dated Nov. 16, 1993].

Alcohol lowers inhibitions. It causes some to lose clothing (Habakkuk 2:15 cf. Country music song, “Tequila makes her clothes fall off” by Joe Nichols). It causes people to do things they ordinarily would not do (Genesis 19:3-36). It has caused young men to “behold strange women” (Proverbs 23:33 KJV). An abstinence program director has written, “Alcohol is the number one reason why teens have sex. Think about it. Alcohol and drugs cause a person to lose self-control” (Marilyn Morris, ABC’s of the Birds and the Bees, p. 293).

It leaves one vulnerable and defenseless. Date rape and rape in general is very possible when one is in an inebriated state.

Most preachers can tell of seeing homes damaged or destroyed by alcohol. Physical abuse, emotional abuse, verbal abuse, financial ruin, and divorce are common by-products of alcohol abuse.

Good wine / Bad wine
The Bible:(1) Sometimes speaks favorably of wine (e.g. Genesis 27:28; Deuteronomy 7:13; Judges 9:13; Psalm 104:14-15; Proverbs 3:10; Isaiah 65:8; Joel 3:18; Zechariah 9:7; John 2:1-11); (2) Sometimes speaks unfavorably of wine (Deuteronomy 32:33; Proverbs 4:17; 23:29-35; 31:4-5; Habakkuk 2:15; 1 Thessalonians 5:4-8).

How do we reconcile those thoughts? (1) Some have suggested that the term “wine” is used in two different ways in the Bible. Sometimes the term is used of alcoholic wine, and this is spoke of unfavorably. Sometimes the term is used of non-alcoholic wine (grape juice), and this is spoke of favorably. This first position is the position I hold. (2) Others suggest that the difference is in quantity. Drunkenness is condemned, but not moderate use of alcoholic beverages. This position is held by most, but not by me.

It is our aim to discern God’s will for us on this subject. Let’s study with an open mind.

Observations
1. It is commonly thought that preserving wine in an unfermented state was impossible in Biblical times.

The truth is history speaks of several methods by which those in Biblical time preserved the juice in an unfermented state. (a) The juice could be boiled down to a thick syrup. This would both prevent fermentation and eliminate and alcohol already present. The thick syrup was called honey (some think that the words “a land flowing with milk and honey” refers to grape honey and not bee honey. The Interpreter’s Dictionary of the Bible lists grape syrup as one definition of “honey”). The boiled down syrup could be eaten in that state, or it could be rehydrated into liquid. This method existed hundreds of years before Christ. (b) Grapes could be dried before the skin was broke, preserved in that condition, and later rehydrated. I have personally seen this method used in Africa. (c) Cold storage was another ancient method, dating back long before the time of Christ. Fresh juice was bottled, and sealed with pitch. It was then submerged deeply in ponds or lakes. If kept below 40 degrees for a month, the bottle could be removed from the water, and kept sealed without fear of fermentation. If fermentation had begun before the submersion, the cold separated the mass. This method was used hundreds of years before Christ. (d) Sulfur Fumigation also existed. The bottles or jars were not filled full. Prior to sealing the bottles, the room was fumigated by burning sulfer. The bottles were sealed with the sulfur fumes still being present in the unfilled portion of the bottles. This inhibited the formation of yeast germs. (e) Writers from the 1st century A.D. speak of filtration methods to remove gluten, thus preventing intoxicating juice (Note: Space has not allowed me to include the abundant historical testimonies which sustain these methods. I recommend for further study “Wine in the Bible” by Samuel Bacchiocchi, “The Bible, and ‘Social’ Drinking” by W.D. Jeffcoat, and “Bible Wines” by William Patton).

2. Many, when they see the term “wine”, immediately think the term necessarily means alcoholic wine. After all, this is generally how we use the term today.

The English term “wine” did not used to imply such. Many dictionaries from time past indicate that the term was generic and could refer to wine fermented or unfermented (grape juice).

The two most common words for “wine” in the Bible are “yayin” (Hebrew) and “oinos” (Greek). These are both generic words.

There are passages in which “wine” clearly refers to unfermented wines. Here are some examples: Genesis 40:11; Josephus commenting on this used the term gleukes, “sweet wine”; Genesis 49:11, notice the parallelism: garment = clothes, wine = the blood of grapes, which is connected in context with “the vine”; Isaiah 16:10, unless this is figurative language, this must refer to grape juice for alcoholic wine is not what is squeezed from the grape literally speaking; Isaiah 65:8, alcoholic wine does not literally abide in the grape; Lamentations 2:11-12, what mother gives infants alcoholic wine? My point is one should not assume when “wine” appears that it necessarily refers to the intoxicating kind.

Arguments for Abstention
1. The Bible warns of the dangers of wine (Proverbs 20:1; 23:29-35). True, these are Old Covenant passages. However, the same dangers still exist.

2. The Bible provides examples of otherwise good men being brought into shameful situations due to alcoholic wine (Genesis 9:20-ff; 19:32-ff). If good men can so fall to its influence, I surely should stay away from such.

3. The Bible counsels that wine be avoided (Proverbs 23:31). In fact, it tells man not to even look upon such. It certainly cannot be wrong to follow this path.

4. We’re taught to “flee youthful lusts” (2 Timothy 2:22) and to “abstain from fleshly lusts which war against the soul” (1 Peter 2:11). Alcohol tends to break defenses down against sinful lusts.

5. We have an enemy trying to spiritually destroy us. Thus we’re told to “be sober” (1 Peter 5:8). The original word means “to abstain from wine” (Strong’s) The word is from ne = not, and piein = to drink. The word is figuratively used of being clear thinking; literally, it refers to not drinking. Can we afford not to be in our clear minds, when we have an adversary seeking to “devour” us? (The original word is from kata = down, and piein = to drink. It is a play on words –don’t drink, for someone wants to drink you down).

6. 1 Thessalonians 5:4-8
The context concerns being prepared for the Lord’s return, as one would want to be for a thief’s entry at night. When a thief breaks in one does not want to be asleep or drunk, but awake and sober. Even so, spiritually, we should want to be found awake and alert when He comes. In other words, we don’t want to be caught unprepared.

The language of 1 Thessalonians 5:7-8 is interesting. The first word “drunk” (methusko) is “an inceptive verb” (Vine’scf.Young`s). The second word “drunk” (methuo) refers to the state of being drunk. These words are positioned opposite of the word “sober” (1 Thes. 5:8), which literally means “not to drink”. Thus, the kind of soberness being taught is the kind which does not even take the first step toward drunkenness.

True this is figurative language. However, this figurative language is based upon the literal illustration. Question: How can one think that he is spiritually sober (spiritually clear thinking), when he isn’t physically sober (physically clear thinking)?

7. There is not one passage which clearly teaches that Jesus, or the apostles never engaged in what we call ‘social’ drinking.

Arguments for Moderation
1. Deuteronomy 14:26 – many versions render this “Wine and strong drink” (NASB, ESV). It is thought that “strong drink” must refer to alcohol. Therefore, the total abstinence view is incorrect.

This original term is shekar. Many scholars believe that this word refers to juice, from sources other than grape, whether fermented or unfermented (William Patton, Bible Wines, p. 51; W.D. Jeffcoat, The Bible and “Social Drinking, p. 23). The New King James Version renders this “wine or similar drink”.

However, even if the term does refer to alcoholic drink, it is an Old Covenant passage. It no more authorizes strong drink today, than other Old Covenant passages authorize worship with mechanical instruments of music.

2. Proverbs 31:4-7

This may justify the medicinal use of alcohol (cf. 1 Timothy 5:23) But it does not justify casual consumption. In fact, the dangers of alcohol are expressed in these verses (Proverbs 31:4-5).

Another point of view is expressed by Jim McGuiggan. He said, “The ‘give’ in verse 6 is not an order or inspired advice to follow… it is more of a ‘leave’ strong drink to those who use it” (The Bible, The Saint and the Liquor Industry, p. 111).

3. John 2:11

Many great lessons can be learned from this passage. It teaches that Jesus sanctioned marriage. It teaches that it is okay to enjoy life, and to celebrate.

It is not a warranted deduction to say this teaches that alcohol is permissible for social drink. The term “wine” is the generic oinos.

True, it is called “good wine” (John 2:10). The term refers to quality, not alcohol content. Grape juice differs in quality. “Plutarch points out that wine is ‘much more pleasant to drink’ when it ‘neither inflames the brain nor infests the mind’s passion’.” (Samuele Bacchiocchi, Wine in the Bible, p. 42 quoting Plutarch, Symposiac 8, 7).

True the term “well drunk” is used (John 2:10). The American Standard Version renders this “drunk freely”. There is nothing in the term which demands intoxicating drink.

4. Matthew 9:17. The common explanation is that new wine skins were to be used due to elasticity. As fermentation occurred within the skins, the skins would be elastic enough to handle such without breaking. This must refer to the acceptable use of alcohol.

The explanation has problems. William Patton explains, “Chambers, in his encyclopedia… says, “The force of fermenting wine is very great, being able if closely stopped up, to burst through the strongest cask. What chance would a goat skin have?” (Patton, p. 66). W.D. Jeffcoat has written, “No skin… could remain whole if fermentation should get under full headway. The carbonic acid gas generated by the process would rupture a new skin almost as rapidly as an old one” (Jeffcoat, p. 66).

The true explanation is that freshly squeezed juice was placed in new skins to prevent fermentation. Old skins would “almost inevitably have some of the sour remains of the former vintage adhering to it” (Jeffcoat, p. 53, cf. Patton, p. 67).

However, some wonder why the parallel teaching, as found in Luke, indicates that the old wine is better (Luke 5:36-39). Doesn’t this indicate alcohol? The answer is not necessarily. “Age improves the flavor not only of fermented wine, but also unfermented grape juice (Bacchiocchi, p. 45).

Further, keep in mind that Jesus is giving an illustration. He is not necessarily approving or disapproving of the “wine.”

5. Matthew 11:18-19
Jesus must have drunk alcoholic wine.

The term “wine” is oinos. It may, or may not refer to alcohol.

The contrast seems to be this: (1) John lived in the wilderness (Matt. 3:1; 11:7), Jesus lived among men; (2) John lived under what appears to be a lifetime nazarite vow (Luke 1:15 cf. Numbers 6:1-23), Jesus ate and drank normally. They lived different lifestyles yet both were criticized for their lifestyles. Some people just can’t be pleased.

Also, remember this is being said by Jesus’ enemies. They also accused Him of casting out demons by the power of Beelzebub (Mark 3:22), and teaching others not to pay taxes (Luke 23:2) – neither of which were true. He associated with sinful men (Matthew 9:10-11), perhaps this was the source of this misrepresentation. If Jesus was really guilty of what they claimed, He was guilty of a sin punishable by death (Deuteronomy 21:20-21).

8. Romans 14:21

The word is the generic oinos. It is joined with the word “meat”. Nothing here demands that alcohol is in view.

The teaching is that we should be willing to forego even morally neutral matters, if necessary, to prevent being a stumbling block
to our brother.

9. 1 Corinthians 11:21. It is argued that the word “drunk” indicates the use of intoxicating beverage.

The word “drunk” is used opposite to “hungry”. The word is being used of a state of fullness. The word is sometimes connected with things like milk, food, water, and wine (Patton, p 87).

Moreover, this is an odd place to look for approval. This passage is a rebuke.

10. Philippians 4:5, The King James Version uses the word “moderation.” Some have thought that this passage should be applied to the consumption of alcohol.

It is true that there are some things we should consume in moderation (cf. Proverbs 25:16). A Christian needs to possess self-control (Galatians 5:23; Titus 2:2; 2 Peter 1:6). We need to be good stewards of all we have, including our bodies (1 Corinthians 6:20; Mark 12:30).

However, this is not the point of this passage. The word “moderation” (KJV) is also rendered “forbearance” (ASV), “gentleness” (NKJV), “reasonableness” (ESV). “The Greek term carries the idea of ‘yieldingness’, ‘gentleness’ or ‘sweet reasonableness’… the term suggests the disposition of one who is willing to forgo his own ‘rights’ in the interest of the higher good of others” (Wayne Jackson, The Book of Philippians, p. 79-80).

11. 1 Timothy 3:3 cf. 3:8; Titus 1:7 cf. 2:3. Defenders of the moderation view make a couple of different arguments from these texts.

(a.) Many stress the distinction between “wine” and “much wine”. They claim that those who would be elders are not to drink, at all; while, those who would be deacons, and women can drink a little.

The adjectives “much” does not necessarily suggest that a little is permissible. Illustration: An elder is not to be “covetous” (1 Timothy 3:3), while a deacon is not to be “greedy of filthy lucre” (1 Timothy 3:8). Does this mean that an elder can’t be greedy for money at all, but a deacon can be, so long as it isn’t “filthy lucre”? Illustration: Does 1 Peter 4:4 allow one to run to riot, so long as it is not to “excess of riot”? Illustration: James 1:21 suggests that it is okay to be naughty, so long as we aren’t of superfluity of naughtiness?

(b.) Some have been quick to appeal to the translations which use wording “addicted to” instead of “given to” (NASB, ESV). It is claimed that what is being condemned is addiction to wine.

The wording in 1 Timothy 3:3 and Titus 1:7 is: me=not; para=with, near, by; oinon=wine. This sounds like total abstinence.

The wording in 1 Timothy 3:8 pros=to, towards; echo=have. This may refer to addiction.

The wording in Titus 2:3 is doulow=to be enslaved. This clearly refers to addiction. It is okay to be addicted to a little, but not much?

Keep in mind that more than once man has been warned to stay away from such (Proverbs 23:31; 1 Thessalonians 5:4-8; 1 Peter 5:8). The condemnation of addiction does not justify moderate use.

12. 1 Timothy 5:23

Paul is not instructing Timothy to socially drink. The instructions are for medicinal purposes.

It could be that Timothy’s “frequent infirmities” were helped by the drinking of wine. The word for “wine” is oinos. It could refer to alcoholic wine, or mere grape juice. “There are historical testimonies attesting the use of unfermented wine for medical purposes” (Bacchiocchi, p. 57). However, if this is non-alcoholic wine one wonders why Timothy had avoided such?

Another possibility is that the water in the area was causing Timothy’s stomach ailments, and that it is for this reason Paul advises him to use a little wine. Non-fermented grape juice preserved in such a way as to need no rehydrating would have avoided the local water problem. However, some popular methods of preserving the juice did require rehydration. Since it mentions “a little wine”, it seems likely to me, the reference is to the use of alcoholic wine due to a water supply problem. This is to be an exception to Timothy’s normal pattern of abstinence.

Note: There has been much publicity in the news of the health benefits of drinking red wine. These same benefits are found in drinking red grape juice (archives.cnn.com).

Conclusion
Millions have started out believing in drink by moderation, only to find that they become enslaved to the wine. The best course of action is found in the words, “Do not look on the wine when it is red, when it sparkles in the cup, when it swirls around smoothly; at the last it bites like a serpent and stings like a viper” (Proverbs 23:31-32). Avoiding such, except for medicinal usage, is a way which is right and cannot be wrong.

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Ethics: Body and Brain I

Posted on March 25, 2013 by Bryan Hodge

God has given each of us just one body, and one brain.  We can wisely use or abuse what He has given us.  We can choose to be good stewards or squanderers of His gift of life.  We are not our own, but belong to Him (Ezekiel 18:4; Romans 14:7-8; 1 Corinthians 6:19-20).  We should not want to do anything to ourselves which would hinder, or diminish our capacity to serve Him (Mark 12:30).

Tobacco

Tobacco was one of the discoveries European explorers found in the Americas in the 16th century.  Native Americans “believed it to possess medical properties, which was the main reason for its introduction into Europe” (Encyclopedia Britannica, Vol. 18, p. 464, c. 1979).

Today, tobacco use is listed as the number one preventable cause of death (www.healthhabits,ca/2009/05/05/the-top-12 preventable causes of death/).  About 20% of all deaths in the USA are attributed to smoking related diseases (ibid).  Smokers expose their family members to at least 50 known carcinogens (www.cancer.gov/cancertopics/factsheet/tobacco/ETS).  Chewing tobacco makes one 6 times more likely to develop cancer of the oral cavity and hypopharnyx (Charles L. Jarrett, M.D., 1987, Memphis School of Preaching Lectureship, p. 195).

A Christian by the name of Gene Williams once told me to warn the young against starting this habit.  He would go out to visit, or door knock with me.  He would not be out long before he had to say, “take me home.”  He was on oxygen due to a long history of smoking.  He had stopped but the effects were still there.  He felt that he could have done much more for the cause of Christ, if he had never started the habit of smoking.  It had limited what he could physically do.

  Marijuana

 The hemp plant is useful.  Hemp can be made into rope, among the best in the world.  The Chinese used the plant for medical purposes 4,000 years ago.  It may have some medical value for pain relief, and increased appetite.  There is a pill form, marinol, which may give the same benefits without the “high” associated with smoking.

Some think marijuana is harmless.  It is not.  Smoking it has many of the same respiratory and other issues that smoking tobacco does (www.cancer.org).  Some have written that one marijuana cigarette has the same affect as twenty-two tobacco cigarettes (Andy Kizer, The Bible, Your Body and Drugs, p. 31).  “It affects reading, math and verbal skills making it harder for young users to learn.  It can also affect the physical and sexual growth of young users who have not reached maturity” (ibid).

Other Drugs

The Coca leaf was one chewed by the natives of Peru much to the effect as we might get from coffee.  However, such has been refined.  Cocaine and crack are very addictive, and very dangerous.  I once knew a man named Scott, who was a millionaire.  He was hooked on crack.  He blew his money.  He stole from his own family.  He eventually was reduced to living the life of a homeless man.  Lynn Bias was highly drafted by the Boston Celtics in 1986.  Hours later, he was dead from heart failure after partying with cocaine.

Opium is derived from the poppy plant.  Its benefits as a painkiller have been long known.  Alexander the Great was introduced to such medical benefits in Afghanistan.  The Chinese fought two wars against the British in the 1800’s trying to keep the British from selling Opium to the Chinese people.  Many Chinese became addicts.  The Chinese lost both of these wars, and had to give up Hong Kong to the British.  Today, morphine, codeine, and Heroin are all products of Opium.  Yes, these drugs have been used medically.  Heroin is not used in this country medically.  These drugs are highly addictive.  They can be deadly.  In the year 1969, in New York City, more 15 – 35 year olds died of Heroin than any other single cause (www.time/magazine).

The effects of Meth are shocking.  Google “faces of meth”.  Look at the mug shots of those arrested over time.  Watch the deterioration.  It’s one of the saddest things you’ll ever see.  In two years, they seem to age 40 years.

LSD and other hallucinogens leave the user in a state unable to discern reality clearly.  We have all heard the reports of those who have died in this state.

Other Drugs (legal)

It is not just illegal drugs which can be destructive.  Legal drugs can be abused as well.  Elvis Presley and Michael Jackson both died from legal drug abuse.  Rush Limbaugh’s hearing loss is related to his abuse of Vicoden and Oxycontin.  He will never be the same again.

Many people abuse otherwise legal substances to get high.  They sniff petro-chemicals, antifreeze, transmission fluid, shoe polish, turpentine, paint thinner, insecticide, cooking spray, spray paint, felt-tip markers, etc.  This is criminal activity.  This is dangerous activity.

Food

Food is different from the aforementioned things.  We must eat to live.

However, many in America eat too much.  The third leading cause of preventable death is being overweight or obese (www. healthhabits.ca/2009/05/05/the-top-12 preventablecausesofdeath).  Two out of three Americans are either overweight or obese (the difference in these terms concern BMI).  In the last forty-two years, the average male has increased in weight by twenty-five pounds, and the average female has increased by twenty-four pounds (www.usgovinfo.about.com/ad/healthcare/a/tallbutfat.htm).

Others are starving themselves to death.  Anorexia affects 2.5 million Americans (Newsweek, Dec. 5, 2005, p. 52).  It is defined as a body weight of less than 85 % of normal.  The singer Karen Carpenter died of this.  Her heart failed as a result of this eating disorder in 1983.  Some have an unrealistic expectation and this drives them to destructive behavior (anorexia, anabolic steroid abuse etc.).  Women see the magazine cover featuring a model 5’11”, 120 lbs.  The problem is the average American woman is 5’4″, 163 lbs.  Men see the star athlete, 6’3″ 240 lbs.  The average man in America is 5’9”, 191 lbs.  (www.usgovinfo.about.com/od/healthcare/a/tallbutfat.htm).

Guidelines

1.  Remember that we belong to God (Ezekiel 18:4; Romans 14:7-8; 1 Corinthians 6:19-20).

2.  Remember our purpose.  We are here to glorify God (Matthew 5:16; 1 Corinthians 6:19-20; 10:31).

3.  We should avoid things which hinder, or diminish our capacity to serve Him (Mark 12:30).

4.  We should avoid things which cloud the mind (1 Thessalonians 5:5-8; 1 Peter 5:8; Proverbs 31:4-5).

5.  We should avoid things which enslave (1 Corinthians 7:21-23; 6:12).

6.  Understand that intoxicants do not solve problems, but often multiply problems (Proverbs 23:29-35; Habakkuk 2:15).

7.  Parents need to be parents.  They need to set the proper example (Romans 2:21; 1 Corinthians 11:1; 1 Timothy 4:12).  They need to be involved in their children’s lives (Deuteronomy 6:4-9; Proverbs 29:15; Ephesians 6:4; Titus 2:4-5).

8.  Respect of laws needs to be taught and practiced (Romans 13:1-ff; Titus 3:1-ff; 1 Peter 2:13-17).

9.  Sometimes, young people turn to drugs because they want to “fit in”. Sometimes adults turn to drugs because they are a part of the wrong crowd, or because they are having a difficult time dealing with life.  As a church, let us be lovingly involved in one another’s lives (Romans 12:15).

10.  Yes, we should care for the body.  However, something is even more important (1 Timothy 4:8).  Let us especially give attention to the inward man (1 Peter 3:1-ff).  Let us understand what true lasting beauty is (Proverbs 31:30; 1 Peter 3:1-ff).

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Ethics: Labor and Lucre (part II)

Posted on March 23, 2013 by Bryan Hodge

Gambling (aka Gaming) is legal, in some form, in 48 of 50 states. Utah and Hawaii are exceptions. However, Hawaii has a bill gaining momentum which would legalize such.

Gambling is nothing new. Antiquities speaks of such. Hundreds of years before Christ walked the earth, men were gambling. Homer (c. 9th century B.C.), Herodotus (c. 5th century B.C.) and Aristotle (4th century B.C.) spoke of such. It was known in ancient Babylon, Egypt, Crete, Greece, and Rome (see Garland Elkins, Robert R. Taylor Jr., Gambling: National Pastime to Prosperity or Sure Bet to Poverty and Perdition; Don Walker, Gambling is Immoral, 2005 Contending For the Faith lectureship).

How should a Christian view this subject? Are there any Biblical principles to consider when contemplating this issue?

Definition
Some define “gambling” to mean anything involving “chance” or “risk”. Most of us use the term “gamble” in such a way in every day conversation. If we use the term in this way, then – farming, investing, marriage, and really all of life may be considered gambling. Let it be pointed out that the Bible does not condemn risk taking (see Proverbs 31:16; Matthew 13:3-8; Matthew 25:14-30; James 5:7).

When one thinks of dog tracks, horse tracks, casinos, and the like the above definition seems inadequate. We’re not speaking of the kind of risk a farmer takes by planting seed, or a person takes in crossing a street. The gambling we’re speaking of involves the following components: (1) the artificial creation of a risk of losing one’s own possession; (2) an attempt through chance to gain the possession of another; (3) the giving of no equivalent in return (cf the farmer who produces food needful of society).

Unwise
Multitudes of Americans have money problems. Money problems can occur for a variety of reasons: (1) laziness (Proverbs 10:4; 19:15; 22:13; 24:30-34); (2) wastefulness (Proverbs 12:27; 19:24; 21:20); (3) living the high life (Proverbs 21:17 cf. Luke 15); (4) running with the wrong crowd (Proverbs 23:20-21); (5) abuse of credit (Proverbs 6:1-5; 11:15; 17:18; 22:7); (6) lack of preparation for the future (Proverbs 30:25); (7) Issues beyond one’s control (book of Job). More than half of working Americans have less than two months emergency reserve (Dr. Frank Luntz, What Americans Really Want… Really, p. 53).

Gambling is far from a wise use of one’s hard-earned money. The odds of a person dying in a car crash are 6000:1. The odds of a person dying in an airplane crash 500,000:1. The odds of a person being killed by a shark 1,000,000:1. The odds of being struck by lightning 2,000,000:1. The odds of winning the average state lotto are 5,000,000:1 (source: US News and World Report, Nov. 21, 1989).

Gambling tends to attract those who have the least. A Texas A&M study found that the lowest income group in the State of Texas, those who earn just two percent of the state’s total income, provided ten percent of the lottery’s revenue (Crystal Humphress, Survey shows poor lose more to Lottery, Dallas Morning News, March 10, 1994). Similar reports can be found in other states (see http://www.casinofree phila.org/research/gamblingandpoor).

Principles

1. All that we have ultimately belongs to God (Psalms 24:1; 50:10-12; Ezekiel 18:4). We are stewards (Matthew 25:14-30; Luke 19:11-27).

2. Man is to use the money he has to: (a) support self (2 Thessalonians 3:10); (b) support family (1 Timothy 5:4, 8, 16; 2 Corinthians 12:14); (c) meet financial obligations (Psalm 37:21; Proverbs 6:1-5; Romans 13:8; James 5:4); (d) pay taxes (Matthew 17:24-27; 22:15-21; Rom. 13:1-7); (e) be benevolent (Luke 10:25-27; Acts 11:27-30; Ephesians 4:28; 1 Timothy 6:17-18; 1 John 3:16-18); (f) support the work of the church (1 Corinthians 9:1-11; 16:1-2; 2 Corinthians 8-9; 11:8-9; Galatians 6:6; 1 Timothy 5:3, 16, 17-18; 3 John 5-8). Man should be careful not to hurt his ability to do these things. The destructive impact that gambling has had on some families is well documented (Read “Kathy’s Story” and “Horror Stories” at oagaa.org).

3. We are to have authority for what we do (Colossians 3:17, etc). The scriptures speak of six ways of transferring wealth or valuables from one person to another: (a) one can work, or employ another’s work (Matthew 10:9-10; Acts 18:3; 20:33-34; Ephesians 4:28; 1 Thessalonians 2:9; 2 Thessalonians 3:7-8; 1 Timothy 5:17-18; James 5:1-5). (b) One can buy and sell goods (Proverbs 31:16, 24; Matthew 13:45-46; Acts 2:45; 4:34; 5:4; 16:14; James 4:13-15). (c) One can engage in banking transactions (Matthew 25:27; Luke 19:23; cf. Deuteronomy 23:19-20). (d) One can give (Luke 10:33-35; Acts 2:44-45; 4:34-37; 5:1-11; 20:35; Ephesians 4:28; 2 Corinthians 8-9; 1 Timothy 5:3-4, 8,16; 1 John 3:16-18). (e) One to pay required taxes to the government (Matthew 17:24-27; 22:15-21; Romans 13:1-7). (f) One can leave an inheritance (Genesis 25:1-6; Deuteronomy 21:15-17; Proverbs 13:22; Luke 15:11-12; 2 Corinthians 12:14). These six ways are approved. However, gambling, as we’ve defined it, is not authorized.

4. Gambling is an effort to bypass the need for work and productivity. God has always expected man to work (Genesis 3:17-19, 23; 4:2; Exodus 20:9-11; Deuteronomy 5:13-14; Acts 20:34-35; Ephesians 4:28; 1 Thessalonians 4:11-12; 2 Thessalonians 3:7-15).

5. The very nature of one on one gambling is contrary to the Golden Rule (Matthew 7:12). One wants self to profit off the other’s loss.

Objections
1. Gambling is done by mutual consent, therefore, it can’t be wrong.

Need I remind you that fornication, adultery, homosexuality, and prostitution all involve mutual consent?

2. The Bible doesn’t explicitly condemn it.

True, but where is it authorized. There are principles which should be considered.

3. All of life is a gamble.

Risk is only one part of the definition (see definition provided earlier). Dave Miller provided this thought, “If you walk across a busy intersection blindfolded during rush hour, you are creating artificial risk and gambling with your life in an effort to receive cheap thrills. If, on the other hand, you cross a main intersection with the light looking both ways and obeying the law, you are not gambling with your life, though you would be facing some measure of risk associated with normal living” (Miller, Piloting the Strait, p.357).

4. It is just like farming or investing.

The farmer plants a crop. Natural risk is involved (not artificially created risk, reckless risk). The aim is not to get something for nothing. He produces something. His gain does not necessarily mean another’s loss.

The investor puts his money into a business. The business produces goods or services. These goods or services are purchased by consumers. Neither the buyer or seller is after something for nothing. One’s gain does not mean the others loss.

5. It is for a good cause.

Many schools, PTOs, youth sports leagues, charity organizations, and churches (though, this brings up an issue beyond our current study concerning how churches should raise money) are now selling raffle tickets. It is a very popular form of fund-raising.

Don’t people just buy tickets to be charitable? I don’t think so. I have set through PTO meetings, youth sports league meetings, civic club meetings. I have heard great discussion about which items should be raffled, which items would bring in the most money. I think many buy the ticket wanting to win the big prize (getting the gun, or TV, or quilt, or new car, or vacation for nearly nothing).

Suggestion: If it is a good cause you want to support, why not just donate the money and skip the raffle ticket?

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Ethics: Labor and Lucre (Part I)

Posted on March 20, 2013 by Bryan Hodge

Work may be a four-letter word but it should not be considered a bad word. When God made things, He made them “very good” (Genesis 1:31). It was according to this “very good” design for man to work (Genesis 2:15, 18). The human body was designed for work. Dr. Alexander MacAlister, a former professor of Anatomy at Cambridge University, stated, “man’s body is a machine formed for doing work” (Wayne Jackson, The Human Body: Accident or Design, p. 21, quoting from MacAlister’s Living Papers, Vol. VII). The human brain benefits from being employed. Man thrives on challenges. One man has commented, “Thank God every morning when you get up that you have something to do which must be done, whether you like it or not. Being forced to work, and forced to do your best, will breed in you temperance, self-control, diligence, strength of will, content, and a hundred other virtues which the idle never know” (Charles Kingsley, The All-American Quote Book, p. 326). Remember: idleness is the devil’s workshop.

Some have mistakenly thought work to be a curse (cf. Genesis 3:17-19). It is not. True, work has become more difficult since our great, great… grandparents, Adam and Eve, were driven from Eden (Genesis 3:17-19, 23). However, even in Eden there was work to be done. “The Lord God took the man and put him in the Garden of Eden to tend (dress KJV, work ESV) and keep it” (Genesis 2:15 NKJV). Woman was man’s “help meet” [(Gen. 2:18 KVJ) That is: she was a “helper comparable to him” (NKJV); “a helper fit for him” (ESV)].

God has always expected man to work. This was true under the Patriarchal system (Genesis 3:17-19, 23; 4:2). This was the case under the Mosaic system (Exodus 20:9-11; Deuteronomy 5:13-14). This is still what He expects (Acts 20:34-35; Ephesians 4:28; 1 Thessalonians 4:11-12; 2 Thesalonians 3:7-15).

The Bible has much to say about work and money. The Bible mentions prayer in 400 places, but it mentions money in over 2000 (Stephen Arterburn, Winning, at Work Without Losing at Love, p. 144). One-third of the parables and one-sixth of the Gospel accounts (Mt., Mk., Lk., Jn.) speak of man and money (Dabney Phillips, The Restorer, July, 1981). God cares about your work ethic and how you use money.

Principles

1. God wants us to provide for ourselves. We’re taught, “If anyone will not work, neither shall he eat” (2 Thessalonians 3:10), and “If anyone does not provide for his own, and especially for those of his own household, he has denied the faith and is worse than an unbeliever” (1 Timothy 5:8).

The Bible is filled with examples of working men [Moses (Exodus 3:1); Gideon (Judges 6:11); David (1 Samuel 16:11; 17:15; 34-35). Elisha (1 Kings 19:19); Jesus (Mark 6:3); Peter, Andrew, James, and John (Mark 1:16-20; Luke 5:1-11); Paul (Acts 20:34), and Aquilla (Acts 18:1-3)]. It is also filled with examples of working women [The virtuous women (Proverbs 31:13-16, 18-19, 21, 24); Rebekah (Genesis 24:12-16); Rachael (Genesis 29:9); Zipporah (Exodus 2:16-21); Priscilla (Acts 18:1-3); Lydia (Acts 16:14)]. God does not want us to be lazy.

Think of the difference in attitude: There are those blind or missing limbs who work to provide for themselves. Then, there are those who claim not to be capable of work, yet they seem to be able to do whatever they want to do. Let us have the attitude that we’ll work and provide for our own as long as we possibly can.

2. We should give our best effort. Solomon said, “Whatever your hand finds to do, do it with all your might” (Ecclesiastes 9:10). The New Testament teaches, “Whatever you do, do it heartily” (Colossians 3:23).

The world is filled with lazy workers, workers who give half an effort. Many only work when the supervisor is watching (Notice the word “eyeservice”: Ephesians 6:6-7; Colossians 3:22). If members of the church so conduct themselves, the church may receive a bad reputation (cf. 1 Timothy 6:17 cf. Titus 2:9-10).

Christians should be the best employees that any could hire. Like Ford, our motto should be “Quality is Job 1”. It is possible that a good work ethic will bring glory to the cause of Christ [1 Peter 2:12-ff: Notice that (a) good citizenship (2:13-17); (b) good work ethic (2:18-25) (c) good home life (3:1-7) follow the words, “having your conduct honorable among the gentiles, that … they may, by your good works which they observe, glorify God in the day of visitation” (2:12)].

3. We should remember that it is ultimately God for whom we work. We are “doing service, as to the Lord, and not to men” (Ephesians 5:5-6). “Whatever you do, do it heartily, as to the Lord and not to men” (Colossians 3:23).

This is a point that helps when dealing with supervisors who are not personally likeable. It is God not man that we ultimately serve.

4. God knows what we do, and He will repay.

In this life, sometimes our work goes unnoticed. Our efforts are unappreciated. We don’t get credit for what we do.

However, God will repay. “Whatever good anyone does, he will receive the same from the Lord” (Ephesians 6:8). “Whatever you do, do it heartily, as to the lord and not to men knowing that from the Lord you will receive the reward of inheritance; for you serve the Lord Christ” (Colossians 3:23-24).

5. We should not forget what is truly important. Though, we labor in this life, this world is not our eternal home. There are things more valuable than silver and gold (Psalm 19:7-11; Mark 8:36-37; 1 Peter 1:7). There are things more important than earthly necessities (Job 23:12; Psalms 19:10; 119:103; John 6:27). Earthly things will not last (Matthew 6:19-21; 1 John 2:15-17).

6. We should not allow earthly riches to create within us a haughty spirit or trust in the wrong things (1 Timothy 6:17).

7. Take time for God.

Some get so busy in their lives that they have no time for studying God’s word. They take no time for worship. They do no personal evangelism. They are too busy.

Consider the words of Exodus 34:21: “Six days you shall work, but on the seventh day you shall rest; in plowing time and in harvest you shall rest.” The wording specifies that even during the busiest times of the year they were to keep the Sabbath. No, Sunday is not a “Christian Sabbath”. Work itself and the “picking up of sticks” is not prohibited on the first day of the week. However, the point is shouldn’t we be just as determined to set aside time to worship as they were to keep the Sabbath? Think about it. God didn’t accept their excuse of being too busy.

Note: I have found generally speaking if one is up front with a potential employer about the need to be able to attend the assembly, most will work with you.

8. Never take a job which brings reproach on the cause of Christ. We should not employ ourselves in immoral causes. We should not employ ourselves in things which cause people to stumble (Luke 17:1-2).

9. Employers and supervisors should be just and fair in dealing with employees (Ephesians 6:9; Colossians 4:1). Wages promised should be paid (James 5:4; Leviticus 19:13; Deuteronomy 24:14-15; Jeremiah 22:13). Judgment is coming (Ephesians 6:8-9; Colossians 3:24-4:1).

Use your work as an opportunity to positively influence others. One of the greatest men I’ve known, John David Wright, owned an excavation company. He used the job site as an opportunity to win souls and influence people. He did this by his example. He did this by making bulletins, sermon tapes, books and materials available to employees who showed interest in spiritual matters. He reached multitudes this way.

10. Use your income to: (a) support self (2 Thessalonians 3:10); (b) support family (1 Timothy 5:4, 8, 16; 2 Corinthians 12:14); (c) meet financial obligations (Psalm 37:21; Proverbs 6:1-5; James 5:4); (d) pay taxes (Matthew 17:24-27; 22:15-21; Romans 13:1-7); (e) be benevolent (Luke 10:25-37; Acts 11:27-30; Ephesians 4:28; 1 Timothy 6:17-18; 1 John 3:16-18); (f) support the work of the church (1 Corinthians 9:1-11; 16:1-2; 2 Corinthians 8-9; 11:8-9; Galatians 6:6; 1 Timothy 5:3, 16; 5:17-18; 3 John 5-8).

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Ethics: Tongue (Part 2)

Posted on March 18, 2013 by Bryan Hodge

We are social creatures.  We like to talk.  The Bible warns, “In the multitude of words sin is not lacking, But he who restrains his lips is wise” (Proverbs 10:19).  We must learn to control our tongues (James 1:26).  The tongue is a wonderful tool, but we need to use it responsibly, “would that we all felt as keen a sense of responsibility for the use of our tongues as the policeman does for the use of his gun or the physician for use of his powerful medications!” [Rubel Shelly, What Christian Living is All About (Studies in James), p. 51].

The tongue can be used for good or bad.  “Death and life are in the power of the tongue” (Proverbs 18:21).  Someone has written, “A careless word may kindle strife / A cruel word my wreck a life / A bitter word may hate instill / A brutal word may smite and kill… but… A gracious word may smooth the way / A joyous word may lessen stress / A loving word may heal and bless.”

Let’s continue our study of the tongue…

Flattery

We’re warned, “do not associate with one who flatters with his lips” (Proverbs 20:19).  A flatterer is not sincere.  Such a one uses praise to seduce (Proverbs 2:16; 7:5) or gain (Daniel 11:21, 32, 34; Jude 16), or to set a trap (Proverbs 26:28; 29:5).

Our words should be genuine.  Our lives should be “without hypocrisy” (Romans 12:9).  We are to possess “sincere (unfeigned – KJV) love of the brethren” (1 Peter 1:22).

Rashness

Many rashly respond, speaking without much thought.  The Bible speaks of this when it says, “Do you see a man hasty in his words?  There is more hope for a fool than for him” (Proverbs 29:20); Again, “He who answers a matter before he hears it.  It is folly and shame to him” (Proverbs 18:13).

We need to: (1) listen (Proverbs 18:13).  May we be “swift to hear, slow to speak, slow to wrath” (James. 1:19).  “Nature has given us two ears, two eyes, and but one tongue, to the end that we should hear and see more than we speak” (Socrates).  (2) be careful when angry.  “Anger is just one letter short of danger.”  When angry, we should be cautious and not allow our anger to lead us into sin (Ephesians4:26).  Thomas Jefferson wisely said, “When angry count to ten before you speak; if very angry a hundred.”  (3) watch your tone (Proverbs 15:1; Colossians 4:6).

Cussing

A woman, who was a bit, “rough around the edges” once asked me over lunch where in the Bible cussing was ever condemned.  In her mind, it wasn’t condemned in the Bible.

However, we should consider the following points: (1) Our words are to glorify God (1 Corinthians 10:31; 6:20).  (2) We are to rid ourselves of “filthy language” (Colossians 3:8 NKJV cf. Eph. 5:4), “obscene language” (Colossians 3:8, McCord) and “coarse jesting” (Ephesians 5:4 NKJV), “crude joking” (Ephesians 5:4 ESV).  (3) Brother Marion Fox told me that many of the things which are of a shocking nature when said are not technically sinful in and of themselves; but should be avoided because of their being offensive in our culture, a hindrance to one’s influence, and because they simply do not edify.  “Let your speech always be with grace, seasoned with salt” (Colossians 4:6).

Bragging

It seems to be the American way; just think Mohammad Ali and his “I am the greatest.”

Such bragging is provocative.  It is self-exalting.  It is contrary to the proverb, “Let another man praise you, and not your own mouth; A stranger, and not your own lips” (Proverbs 27:2).  We’re to be clothed with humility (1 Peter 5:5).

Blasphemy

We’re taught not to blaspheme (1 Timothy 1:20; 2 Timothy 3:2).  What does it mean to blaspheme?  The word literally means hurtful speech.  “It appears that the law of blasphemy, as it was understood among the Jews extended not only to the offense of impiously using the name of the Supreme Being, but to every usurpation of his authority, or arrogation by a created being of the honor and power belonging to Him alone” (Simon Greenleaf, The Testimony of the Evangelists, p. 64).  This appears to be correct (Matthew 9:2-3; Luke 5:20-21; John 10:31-33; Matthew 26:63-66 cf. Isaiah 19:1).

Let us remember to (1) give credit to Him [ these did…(a) Joseph (Genesis 41:15-16); (b) Saul (1 Samuel 11:12-13); (c) Samuel (1 Samuel 12:16-18); (d) David (1 Samuel 17:32-37); (e) Elijah (I Kings 17:36-38); (f) Elisha (2 Kings 2:14; 4:43); (g) Daniel (Daniel 2:27-28); (h) Peter (Acts 10:24-26); (i) Paul and Barnabas (Acts 14:8-18; 1 Corinthians 15:10) – cf these did not… (a) Moses (Numbers 20:12); (b) Nebuchadnezzar (Daniel 4:28-32); (c) rich fool (Luke 12:13-21); (d) boastful of James (James 4:13-17)].  (2) hallow His name (Matt. 6:9).  Many today casually and without respect use His name.  They do this by directly using His name, “O my God!”  “Jesus!” etc.  They do this by euphemisms for God: gosh, golly, gad, egad, good grief.  They do this by euphemism for Jesus: gee, gee whiz, jeepers, jiminy Christmas / cricket.  True many don’t use these words meaning to be disrespectful.  They may not know what they mean.  However, words do have meaning.  Let us sanctify Him and honor Him.

Lying

Lying has been going on since the garden (John 8:44).  The Psalmist said, by hyperbole, of man, “They go astray as soon as they are born, speaking lies” (Psalm 58:3).   Dr. Frank Luntz has written, “As the Josephson Institute, which publishes a report on high school student ethics puts it, ‘There’s a hole in our moral ozone and it’s getting bigger’… stealing: 35% of boys and 26% of girls admitted stealing from a store last year… lying: more than 80% acknowledge they lied to a parent about something significant… cheating: two-thirds admitted cheating on a test” (What Americans Really Want… Really, p. 189).  Moreover, it is not just teens.  According to Steven D. Levitt and Stephen J. Dunbar, data reveals that 5% of Chicago Public School teachers cheated on the standardized test to boost their classroom scores. There were incentives. (Freakanomics, p. 22-36).

Things to remember: (1) God wants us to be honest (Proverbs 6:16-19; Ephesians 4:25; Colossians 3:9; Revelation 21:8; 21:27; 22:15).  We’re told, “Put away lying, let each one of you speak truth with his neighbor…” (Ephesians 4:25) (2) When we lie, God knows (Psalm 139:1-4; Ecclesiastes 12:14; Acts 5:1-ff; Romans 2:16).  Lying is man acting cowardly toward man, and illogically “brave” toward God.  (3) “Always tell the truth – that way you don’t have to remember what you’ve said” (Mark Twain).

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ETHICS: TONGUE (Part I)

Posted on March 16, 2013 by Bryan Hodge

John Locke has written, “God having designed men for a social creature … furnished him also with language … Man therefore had by nature his organs so fashioned, as to be fit to frame articulate sounds … It was further necessary, that he should be able to use these sounds, as signs of internal conceptions, and to make them stand as marks for ideas within his own mind, whereby they might be made known to others, and the thoughts of men’s minds be conveyed from one to another” (An Essay Concerning Human Understanding, Book Three, Chapter One). Man has been speaking since the first day of his appearance on earth (Gen. 2:18-22). Man has been writing since before the time of Moses (Exodus 17:14; 24:4, etc.), even as early as the time of Job (Job 13:20; 19:23; 31:35). What a gift! God has given man the ability to communicate.

What do we communicate? How do we use the gift that God has provided? Do our words nourish (Proverbs 12:18b; 16:24), or harm Proverbs 12:18a; Psalm 64:3)? Do our words edify (Ephesians 4:29), or discourage (Deuteronomy 1:28; Col 3:21)?

CYBER BULLIES

October 2006 (Dardenne Prairie, Missouri): Megan Meire’s body is found by her mother. She committed suicide by hanging. She was only thirteen years old. The story illustrates the power of words. Lori Drew (the mother of one of Megan’s former friends), with the help of one of her teenage employees, created a bogus MySpace account, and passed as a sixteen-year-old boy named “Josh Evans”. “Josh” and Megan became friends on MySpace. Lori’s intentions seem to have been to spy on Megan, and find out what, if anything, Megan was saying about Lori’s daughter. In time, “Josh” became hurtful and cruel. This cruelty was enough to push Megan “over the edge.”

October 2003 (Essex Junction, Vermont): Ryan Halligan committed suicide. He was only thirteen. Ryan was very bright; this made him an early target for bullying. He had been bullied for years. During the summer of 2003, a popular girl pretended to be his girl friend on AOL IM. When his eighth grade year started that fall, Ryan approached her. She told him in front of all that it was a joke, and that he was a loser. His father wrote “I don’t blame Ryan’s suicide on one single person or one single event … Ryan was suffering from depression … We have no doubt that bullying and cyber bullying were environmental factors that triggered Ryan’s depression. In final analysis, we feel strongly that Ryan’s middle school was a toxic environment …” (ryanpatrickhallingan.org).

January 2010 (South Handley Massachusetts): Phoebe Prince committed suicide by hanging. Her twelve-year-old sister found her. Phoebe was a fifteen-year-old freshman. Her family had emigrated from Ireland, just a year before. She became the enemy of a group of nine girls due to their jealousy over her brief relationship with two boys. She was physically and verbally bullied. She was harassed on Facebook, and by text messages. After her suicide, one of the bullies posted on her Facebook wall “accomplished”.

March 2010 (West Islip, New York): Alexie (aka Lexi) Skye Pilkington committed suicide. She was seventeen years old. She was a star player on the high school’s soccer team. She had a scholarship to play for Dowling College. Why did she take her life? Cyber bullying is being investigated as a possible cause.

Meditate on this: (1) “Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear” (Ephesians 4:29 ESV). (2) “Therefore, whatever you want man to do to you, do also to them, for this is the law and the prophets” (Matthew 7:12). (3) Do not say “I will do to him just as he has done to me; I will render to the man according to his work” (Proverbs 24:29).

Discourage or Motivate

Some seem to always have a defeatist attitude. They say: “It can’t be done”; “It won’t work” and other such things. Those who so speak are usually right. Their words are self-fulfilling prophecies. Their negative attitude is contagious, and a killer of ambition. Moses wrote, “our brethren have discouraged our hearts” (Deuteronomy 1:28).

Let’s use our words to encourage. “Let us consider one another in order to stir up love and good works” (Hebrews 10:24). Let us say things that prompt others to greatness, Thing like – “The suffering of this present time are not worthy to be compared with the glory which shall be revealed” (Romans 8:18) … “all things work together for good to those who love God, to those who are called according to His purpose” (Romans 8:28). “If God be for us, who can be against us?” (Romans 8:31). “Imitate me; just as I imitate Christ” (1 Corinthians 11:1) … “I can do all things through Christ who strengthens me” (Philippians 4:13).

Gossip

The word “gossip” is not found in the King James Version. However, the idea is expressed by the term “whisperer” (Proverbs 16:28) and “talebearer” (Proverbs 26:20).

Here are some things to remember: (1) Before speaking we should ask “is this true?” We need to verify what we speak. The children of Israel almost went to war over a misunderstanding (Joshua 22:10-12 cf 22:21-30). Eli had made a wrongful assumption about Hannah (1 Sam 1:12-15). Brother Goebel Music has suggested many problems are the results of seven “misses”: (a) mis-information; (b) mis-quotation; (c) mis-representation; (d) mis-interpretation; (e) mis-construction; (f) mis-conception; (g) mis-understanding (Music, Book of James Class Study Notes, chapter 3, p. 4). We need to be good listeners, listening before speaking (Proverbs 18:13; James 1:19). (2) Never accept rumors without adequate evidence [1 Timothy 5:19-22 (Note: evidence can serve as a ‘witness’ – John 5:31-36; 2 Peter 1:18-19; 1 John 5:9)]. (3) Before speaking ask “Does this need to be said?” Not everything needs to be repeated {Proverbs 11:13; 12:23; 1 Corinthians 13:7a [Note: “bears” means “to cover to keep confidential” (BAG); “to cover, to protect by covering” (Thayer)]}. Someone said, “Think all you speak, but speak not all you think. Thoughts are your own; your words are so no more.” Someone said “confine your tongue, lest it confine you.” (4) Before speaking, ask, “Why am I saying this?” Some evidently think themselves important by tattling on others. We should remember that one does not become a saint by another’s sins (Galatians 6:4-5). Moreover, we should understand — There is a great difference between saying something in order to get help in dealing with a problem (cf. 1 Corinthians 1:11), and saying something to harm another. Our words should nourish and edify (Proverbs 12:18; 16:24; Ephesians 4:29). (5) When speaking, be careful with the tone (Proverbs 15:1; Colossians 4:6). Someone said, “If wisdom’s ways you seek, five things observe with care: of whom you speak, to whom you speak, and how, and when, and where.” Someone said, ” There are three things that ought to be considered before some things are spoken – the manner, the place, and the time.” (6) It takes two to gossip. Refuse to listen to such. Someone has said, “Small minds discuss people. Average minds discuss events. Great minds discuss ideas.” Someone said, “He that is wont to slander absent men, may never at this table sit again.” Someone said, “The fellow who thinks by the inch, and talks by the yard, ought to be removed by the foot.”

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Ethics: Modesty

Posted on March 14, 2013 by Bryan Hodge

As Christians, we should want to dress and conduct ourselves in a manner which professes godliness (1 Timothy 2:10).  We should want to present ourselves in a manner which glorifies God (Matthew 5:16; 1 Corinthians 6:20; 10:31).   We should not want to do anything which hinders the cause of Christ.

Dress, Dance:

How we dress conveys a message (cf. Genesis 38:14-15).  This is recognized by many.  Mary Quant, the mother of the mini skirt said: “Mini clothes are symbolic of those girls who do not want to wait until dark to seduce a man to bed” (McCall’s 1970, quote in Biblical Ethics, editor Terry Hightower, p. 520).  Theodore Reik stated, “the other day the owner of one of our elegant dress stores stated that a dress is successful when it awakens in a man who looks at the woman the wish to take it off, to undress her” (quoted in Morals – From God or Man, Editor David Brown, p. 357).  Billy Bland has written, “Most women know the effects of immodest apparel.  When a Portuguese ship was taken over by pirates, the women ceased to wear their shorts, halter tops, etc.,  fearing what the pirates would do to them” (ibid, p. 358).  Marilyn Morris has advised teenage girls, “Boys are turned on by sight; girls are turned on by touch.  It takes very little to make a boy think you want to have sex.  When a girl walks in a room with short shorts and a tight top on, she can drive guys crazy.  This is not necessarily a compliment.  The fact is any girl can turn any guy on (or at least many girls can turn on many guys, B.H.).  If you wear seductive clothing, you are either teasing your boyfriend, which is very cruel, or giving him an open invitation to get physical.  Neither of these are going to help you succeed at sexual abstinence (ABC’s of the Birds and Bees, p. 294).

We certainly don’t wish to leave the impression that it is only females who should be modest in dress.  Males should as well (cf. Exodus 20:26; 28:41-43).  God clothed not just Eve, but also Adam (Genesis 3:21).

We should also be concerned with the way we move.  World Magazine (May, 19, 2001) stated, “This year’s prom season is causing turmoil at schools across America: Dancing has become so sexually explicit that some officials call it sex with clothes on and many want it stopped” (Alan Webster’s tract: You’re not going to the Prom?).  Dance may be getting more explicit in its sexual nature, but the sexual nature has been a part of modern dance for a long time.  Just think of the flappers of the 1920’s.

Furthermore, think about the dress and movements of many cheer teams.  In the year 2000, the Los Angeles Avengers (an arena football team) ran an ad campaign to promote their opening game.  Their billboard ads read, “On April 9th, six beautiful women will show you their panties” (source: Foxnews.com).

Guidelines

1.  Keep in mind that from the earliest of times, God has shown concern over dress.  Adam and Eve made “aprons” out of Fig leaves (Genesis 3:7).  The term refers to a belt or loincloth (Strong’s, Wayne Jackson, Background Studies, p. 43).  God made them “coats” of skins (Genesis 3:21), a more substantial covering.

2.  God’s concern for modesty is seen in the instruction for the Priests of old (Exodus 20:26; 28:41-43).  Linen breeches were to be worn under their robes.  This covered their hips and thighs (Dr. Kin Chambliss, Law of Moses, p. 76).

3.  Naked and nudity were not the same under the Old Testament.  Adam and Eve were naked while wearing a loincloth (Genesis 3:10).  Exposure of the thigh was considered nakedness (Exodus 20:26 cf. 28:41-43).  Wearing only under garments was to be naked (John 21:7).  Moreover, it was considered shameful to expose the buttocks (2 Samuel 10:4; 1 Chronicles 19:4; Isaiah 20:4).

4.  I should dress and conduct myself with “shamefacedness” (1 Timothy 2:9 KJV).  Other versions read: “Modesty” (NASB); “with propriety” (NKJV); “with modesty” (ESV).  The word means: “Having regards to others… always restrains a good man from an unworthy act” (Vines); “Having regards to others… precedes and prevents the shameful act” (Thayer).  I should not dress or conduct myself in such a way that is likely to stir up sinful desires or emotions (like envy, impure thoughts, etc).

5.  I should dress and conduct myself with “sobriety” (1 Timothy 2:9 KJV).  Other versions read “discreetly” (NASB); “moderation” (NKJV), “self-control” (ESV).  The word refers to “that habitual inner self-government, with its constant reign on all the passions and desires, which would hinder the temptation to these from arising” (Vines); “curbing one’s desires and impulses, self-control, temperate” (Thayer).  I should dress in such a way as to prevent attracting temptation.

6.  I should dress and conduct myself in “modest apparel” (1 Timothy 2:9 KJV).  Other versions read “proper clothing” (NASB); “respectable apparel” (ESV).  In context, one is so dressed when he is dressed according to our points 4 and 5.

7.  It is not inherently wrong to dress nicely, and to give attention to appearance (cf. Ruth 3:1-3; Proverbs 31:21-22; Matthew 6:29).  However, I should remember what true beauty is.  I should give more attention to how I am clothed spiritually, than physically [Proverbs 31:30; 1 Peter 3:3-4 (Note: 1 Peter 3:3-4 is a relative negation.  This is obvious for the literal reading would forbid women wearing clothing.  The term “fine” italicized in the NKJV is not a part of the original text.  Other examples of relative negation: John 6:27; Matt. 6:19-20; Mark 9:37; 1 Cor. 1:17)].

8.  I should not conduct myself with “lasciviousness” (Galatians 5:19 KJV).  Other versions read, “sensuality” (NASB/ESV); “lewdness” (NKJV).  This word is defined as “filthy words, indecent bodily movements, unchaste handling of males and females, etc.” (Thayer).  Maurice Lusk III said, “The word has to do with… activities or conduct that tends to excite lustful desires” (Ethics, p. 457).

9.  I should seek to do what edifies and makes for peace (Romans 14:19).  I should avoid things which provoke unnecessary controversy.  I should conform with cultural standards of modesty so long as such does not involve sin, or hinder the cause of Christ (cf. 1 Corinthians 9:19-23; 11:2-16).  Example: if one was in a part of the world where the wearing of knee length shorts was considered immodest, one should not bring unnecessary controversy by openly wearing such.

10.  How one dresses can bring temptation (cf. Genesis 38:14-15; 2 Samuel 11).

Objections

1.  Much of modesty is cultural.

I do not disagree.  The veil once signified prostitution (Genesis 38:15).  The meaning changed later in history (1 Corinthians 11).  Long hair on men was once acceptable (2 Samuel 14:25-26; Song of Solomon 5:2; 5:11; Ezekiel 8:3; cf. Numbers 6:1-21; Judges 13:3-5; 16:13-15).  Later it wasn’t (1 Corinthians 11:14).

However, there are principles which still need to be followed.  Review points 4, 5, 6, and 9 under guidelines.

2.  Some would lust even if dressed in a burlap bag.

This no doubt is true.  However, caution should be exercised to avoid tempting those who are good men (see guidelines, point 4).

3.  Sometimes, the Bible mentions dance in a neutral or approved of way (Exodus 15:20; Judges 11:34; 1 Samuel 18:6-7; 21:11-12; 2 Samuel 6:14; Psalms 30:11; 149:3; 150:4; Jeremiah 31:13; Lamentations 5:16; Luke 7:32; 15:25).

No disagreement here.  Any rhythmic movement could be classified as dance. However, nothing in scripture sanctions movements which tend to excite carnal lust.  Due to the nature of what is generally referred to as “dance” today, it is wise to avoid it.

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Ethics: Mind

Posted on March 12, 2013 by Bryan Hodge

The Christian is in a spiritual warfare (2 Corinthians 10:3-ff; Ephesians 6:10-ff; 1 Peter 2:11, etc.).  This war involves the mind (Romans 8:7; Ephesians 2:3, 4:17, 23; Colossians 1:21).  A Christian should think differently, than this sinful world (Romans 12:2; Ephesians 4:17, 23).  A Christian should strive to bring “every thought into captivity to the obedience of Christ” (2 Corinthians 10:5).  A Christian’s mind should be focused on things above, and not just things of this earth (Colossians 3:1-2).

Ideas, Images, Lyrics

The world is constantly preaching to us.  It does so through a variety of channels.  In this study, we’ll narrow our focus to the entertainment industry.

Writers of movies, television programs and ads, and books are clever.  They know how to make the sinful appear appealing.  They know how to make one sympathetic to a criminal (e.g., John Q, Midnight Express).  They know how to make premarital cohabitation, and fornication to appear normal or glorious (e.g., Titanic, Ghost, Ladder 49).  They know how to make adultery appear beautiful (e.g. The Bridges of Madison County).  Even, homosexuality is viewed as special and loving (one episode of Cold Case).  Television ads make alcohol appear desirous.  The Bible warns, “Do not look on the wine when it is red, when it sparkles in the cup, when it swirls around smoothly; at the last it bites like a serpent, and stings like a viper” (Proverbs 23:31-32).

Music writers do the same.  Music is a powerful influence on thought.  This has been known for a very long time.  The Republic by Plato says, “Musical training is a more potent instrument than any other, because rhythm and harmony find their way into the inward places of the soul, on which they mightily fasten…”  Rolling Stone magazine commented, “The surest shortcut to memorable videos seems to be a liberal dose of sex, violence, or both” (Gene Burgett, A Christian Look at Contemporary Music, The 6th Annual Shenandoah Lectures, p. 443).

The internet is the media of today.  Ask a young person which they would least like to give up: newspaper, radio, TV, books or phone.  The answer, I assure you, will be the internet.  Communication can occur by internet (this covers the phone).  News, books, music, and video can be accessed by the internet (this covers the newspaper, books, radio and TV).  It is a wonderful tool.  It has made the world much smaller.  It has made access to information much easier.  It also has made it easier to view things one ought not.  According to Family Safe Media, there were 4,200,000 pornographic websites available in 2003, which constitutes 12% of all websites.  Internet porn is a $2.5 billion a year business (www.familysafemedia.com/pornography).  It needs to be understood that one can sin with the eyes (Matt. 5:28).  We should be like Job, who said, “I have made a covenant with my eyes, why then should I look upon a young woman?” (Job 31:1).

We Americans like to be entertained.  There is nothing wrong with rest and relaxation.  However, stewardship of time should be considered (Ephesians 5:16, Colossians 4:5).  We spend an average 153 hours per month watching TV and 68 hours per month online (www.cleancutmedia.com).  That is 5 hours per day of TV and 2 hours per day online.  One study suggests that most know this is too much; 68% feel guilty about watching too much TV and 53% for spending too much time in front of the computer (Frank Luntz, What Americans Really Want, Really…, p. 39).

Guidelines

What is it on which a Christian should spend his time thinking?  Meditate upon the guidelines of Philippians 4:8.

1.  What is true. 

   This means that I should be interested in truth.  God’s word is truth (John 17:17).  I should meditate upon God’s word (Psalm 1:2; 119:15, 23, 48, 78, 97, 99, 148) and upon God (Psalm 63:6; 77:12).  Such will keep us from sin (Psalm 119:11).

I should be careful with what I fill my mind.  I should not want to full my mind with anything which leads me away from God or His word.

2.  What is honest (KJV).

Other translations render this “noble” (NKJV), “honorable” (ASV, NASB, ESV).  The reference is to thoughts and behavior which is respectable, honorable.

I should seek to fill my mind with what prompts respectable thought and behavior.  I should shun that which is contrary to respectable thought and behavior.

What if everyone could see your thoughts?  Remember God can (Psalm 139:2).

3.  What is just.

This word is also translated “right” (NASB).  Thayer indicates the word refers to “observing divine and human laws”.  Wayne Jackson commented “the state of being right according to the divine standard” (Jackson, Book of Philippians, p. 82).

I should fill my mind with that which engenders right thought and behavior.  The issues of life flow from the mind (Proverbs 4:23).

I should think about that which is the just and right thing to do, not just what happens to be momentarily advantageous to me.

4.  What is pure.

The original word has to do with moral purity.  It sometimes is used of sexual purity, translated ‘chaste’ (2 Corinthians 11:2), and at other times it refers to being pure or innocent in a matter (1 Timothy 5:22).

Clearly, this means that I should avoid pornographic images, and lewd messages.  “Blessed are the pure in heart, for they shall see God” (Matthew 5:8).

5.  What is lovely.

The literal wording is “toward love”.  I should think on things which encourage loving behavior.

Messages which tend to stir up hatred, and strife should be avoided.  Such is contrary to Christ.  “Pursue peace with all people, and holiness, without which no one will see the Lord” (Hebrews 12:14).

6.  What is of good report (KJV).

The original wording is also rendered “commendable” (ESV).  The wording literally means “good sounding.”

Many dwell upon the negative.  They are overwhelmed by bad news.

Some delight to hear and repeat the latest gossip about evil in another.  They receive and spread bad news.

Some love to hear and repeat stories and jokes about sin.  They delight in evil.

I should fill my thoughts with good things, good people, and good deeds.  I should want to speak good sounding words when possible.

7.  What is of virtue (KJV).

The original word is also translated “excellence” (NASB, ESV).  The word refers to courage or strength.  It refers to moral excellence in the face of trials.

I should think upon things which empower me to do the right thing.  I should think on things which help my moral courage.

8.  What is of praise (KJV).

The original wording is also rendering “worthy of praise” (NASB, ESV), and “praiseworthy (NKJV).

I should identify good things.  I should recognize good in others, things worthy of commendation I should think on such things.

Review this list.  This provides some guidelines to what we focus our minds attention.

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The Veil, Long Hair, and the Red Purse

Posted on March 5, 2013 by Bryan Hodge

Years ago, Roy Deaver wrote, “If the time ever comes when all impure women of Ft. Worth identify themselves by carrying a red purse on their right arm, I would argue strongly—   in light of 1 Cor. 11:2-16—that it would be a sin for a Christian woman of the area to carry a red purse on her right arm” (Ascertaining Bible Authority, p. 83). I believe that he was correct. A Christian should want to dress and conduct himself as those “professing godliness” (1 Tim. 2:10). A Christian should cautiously guard his influence, and be careful to not send the wrong message. He should desire to be “providing honorable things, not only in the sight of the Lord, but also in the sight of men (2 Cor. 8:21).

The Veil

Some have suggested that the covering of 1 Cor. 11:4-5 is long hair (cf. 1 Cor. 11:14-15). This seems very unlikely. Consider: (a) The word in verses 4-5 is katakalupto, while the word in verses 14-15 is peribolaiou. Different original words are used. Why use different words, if the same covering is in view? (b) Being uncovered (katakalupto) is not the same as being “shorn” (keiro – meaning, “to cut short the hair”). Thus to paraphrase who can believe this says, “If she does not have long hair, let her also have her hair cut short”?

I believe that some type of artificial covering is in view. In context, the covering was a sign of subjection (1 Cor. 11:7-10).

The veil still serves as such a sign in some places. J.W. McGarvey remarked, “Thus Chardin, the traveler, says that the women of Persia wear a veil in sign that they are ‘under subjection,’ a fact which Paul also asserts in this chapter” (Thess., Cor., Gal., Rom., p. 110).

Some have wondered if the hat would serve the same purpose today. The word used for the covering literally means “down the head”. I have trouble seeing how this word can be fulfilled with a hat on top of the head. Moreover, I am not certain that the hat is a sign of subjection in our society. It seems more of a fashion item to me. However, to some, it is a conscientious choice (Rom. 14:22-23).

A point worth mentioning is that the veil significance has changed over time. Once it signified prostitution (Gen. 38:14-15). Later, it symbolized subjection. Moreover, this significance was not limited to Christians.

Another point is that it is well-known that in Paul’s day Corinthian prostitutes did not veil the head, and they wore their hair shorn or shaven. “The unveiled face and shaven head was a badge of harlot” (B.B. James, 1st Annual Denton Lectures, p. 356). The I.S.B.E. reads, “In N.T. times, … among both Greeks and Romans, reputable women wore the veil in public and to appear without it was an act of bravado (or worse)” (Vol. 4, p. 3047).

I believe that there are reasons to conclude that the veil was a cultural issue. Christianity did not originate the veil, nor did the Bible. The meaning has changed over time. In Paul’s, day, it signified subjection.

What principles should we learn? (1) Women are to present themselves as being subject to their husbands(1 Cor. 11:7-1o cf Eph. 5:22-23; Col. 3:18; 1 Pet. 3:5-6). (2) They are to avoid dishonoring their husbands (1 Cor. 11:3, 5). (3) Men are to do nothing which dishonors Christ (1 Cor. 11:3, 4). Note: A man wearing a cap or hat today in worship is still viewed as being disrespectful. (4) We should not dress in such a way that identifies us with the rebellious or immoral. Such could harm our influence on others. Such could alienate and turn others off before they hear the message.

Long Hair

Hair is clearly under consideration later in this same chapter (1 Cor. 11:14-15). Long hair meant one thing for a woman, but something different for a man. The point being made is, “Just as you recognize that hair signifies something in society (cf. 1 Cor. 11:5-6), even so does the artificial covering.”

“Nature” is referred to in these verses. This does not refer to biology. This is evident for both men and  women are capable of growing long hair. The term “nature” can refer to “a mode of feeling and acting which by long habit has become natural” (Thayer).

Long hair on men has meant different things at different times, much like the veil. Many Old Testament characters had long hair (Judg. 13:3-5; 16:13-22 cf. Num. 6:1-21; 2 Sam. 14:25-26; Song of Sol. 5:2, 11; Ezek. 8:3). However, in the not too recent past long hair on a man sent a message that one was rebellious. Long hair in certain styles could also suggest effeminacy. Plutarch (c46 – 120 A.D.) wrote of Roman culture, “it is usual that men should poll their heads, and women keep their hair long” (Kevin Moore, we have no such custom: A Critical Analysis of 1 Cor. 11:2-16, p. 12). We do read of women with long hair in the New Testament (Jn. 11:2 cf. Lk. 7:38; 1 Cor. 11:15). Men and women’s hair were different (Rev. 9:8).

What principles should we learn? (1) McGarvey has written, “From this passage, it is plain that it was not intended that Christianity should needlessly vary from the national custom of the day” (Thess, Cor., Gal., Rom. p. 110). (2) We should ask—“What does our appearance say to the world?” (3) Perhaps, it suggests that there should be a clear recognizable distinction between men and women (cf. Deut. 22:5; 1 Cor. 11:4-5, 7, 14-15). I have met those who dress and style their hair and act in such a way that I am left confused as to call the person Mr. or Miss. Has this ever happened to you? Men should be men, and women should be women.

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Washing Feet

Posted on March 2, 2013 by Bryan Hodge

“Pugh! I am not touching his feet.”  Such may be the reaction one would get today to the idea of washing another’s feet.

However, the washing of feet is commended in the Bible (Luke 7:36-46; John 13:3-14; 1 Timothy 5:9-10). How should we understand this?

First, we should understand the need. Feet were washed to remove dirt (John 13:10). In that ancient area of the world, people did not wear shoes as we do today. Instead, they commonly wore sandals. The most commonly used form of transportation was walking. The land was dry and dusty. Feet became caked with dirt and grime.

Second, washing feet was a common occurrence. Sometimes one did such for oneself (Genesis 18:3-5; 19:2; Judges 19:21; 2 Samuel 11:8). Sometimes servants performed this task (cf 1 Samuel 25:41). The washing of the feet was a common routine which was done prior to sitting down to eat [(Genesis 18:3-5; Judges 19:21). They typically ate reclined around a low table]. It was also common when welcoming one into his home (Luke 7:36-46).

Third, the washing of the feet is connected with hospitality (Genesis 18:2-5; 19:1-3; Judges 19:21; 1 Samuel 25:41; 2 Samuel 11:8; Luke 7:38, 44-46; 1 Timothy 5:10). It is an act of hospitality, and not an act of worship.

There is reason to conclude that this is cultural. The New Testament does not originate the practice. Instead, it appeals to a common existing practice, an act of hospitality.

However, there are principles which transcend culture. (1) We are to be humble servants. J.W. McGarvey commented, “Jesus did not institute feet-washing; he found it already a familiar custom of the land, and merely used it as a most appropriate way of showing the proper spirit of humble service” (The Fourfold Gospel, p. 650). There was a need. Feet needed to be cleaned. There was action. Jesus girded himself, and went to work (John 13:4-5). We are to be girded with humility (1 Peter 5:5 ASV). None of us should be above washing another’s feet or doing some other dirty job to help another, or show kindness. We are instructed “Through love serve one another” (Galatians 5:13).

(2) We are to be a hospitable people. We are to be “Given to hospitality” (Romans 12:13). We are to “Be hospitable to one another without grumbling” (1 Peter 4:9).

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