Marriage and Bondage

“Not Under Bondage”

“But if the unbeliever departs, let him depart; a brother or a sister is not under bondage in such cases. But God has called us to peace” (1 Corinthians 7:15).

bondage

What Does Not Under Bondage Mean?

A current misconception with regard to divorce and remarriage is the notion that 1 Corinthians 7:15 is a “later revelation” that “modifies” or “clarifies” Matthew 19:9. It is argued that 1 Corinthians 7:15 permits the Christian, who is deserted by a non-Christian mate, to remarry on the sole ground of that desertion. On the other hand, it is suggested, Matthew 19:9 (which permits remarriage only on the ground of fornication) applies strictly to a Christian married to a Christian, and therefore is not to be considered applicable to the Christian who is married to a non-Christian. Several factors make this position untenable.

First, the context of Matthew 19 is divorce (Matthew 19:3), while the context of 1 Corinthians 7 is not divorce but the propriety of marriage (1 Corinthians 7:1ff.). Jesus applied God’s original marriage law (Genesis 2:24; Matthew 19:4-6) to the question of divorce and remarriage (Matthew 19:9). But Paul applied God’s marriage law to several different questions that related to celibacy and the legitimacy of marriage for widows/widowers, Christians/non-Christians, and singles.

Second, it is incorrect to hold that if 1 Corinthians 7:15 pertains to a Christian married to a non-Christian, then Matthew 19:9 must refer exclusively to a Christian married to a Christian. Matthew 19:9 was uttered in context to a group of Jews seeking an answer to their question concerning Jewish divorce (Matthew 19:3). Jesus gave them an answer that was intended for them, as well as for those who would live during the Christian age. He appealed to Genesis 2, which resides in a pre-Jewish context and clearly applies to all people—i.e., the totality of humanity. Genesis 2 is a human race context. It reveals God’s ideal will for human marriage for all of human history—pre-Mosaic, Mosaic, and Christian.

Though divorce and remarriage for reasons other than fornication was “permitted” (epetrepsen—Matthew 19:8, though not endorsed) during the Mosaic period, Jesus made clear that the Jews had strayed from the original ideal because of their hard hearts. He further emphasized (notice the use of de—“but” in Matthew 19:9) that the original marriage law, which permitted divorce and remarriage for fornication alone, would be reinstated and would be applicable to all persons during the Christian age. Prior to the cross, ignorance may have been “unattended to” (huperidon—Acts 17:30), that is, God did not have a universal law, like the Gospel (Mark 16:15-16), but with the ratification of the New Testament, all men everywhere are responsible and liable for conforming themselves to God’s universal laws of marriage, divorce, and remarriage. God’s original marriage law was, and is, addressed to all people (Genesis 2:24; Matthew 19:4-6). Christ’s application to the question of divorce was implied in the original law, and is addressed to all people (Matthew 19:9). Paul’s application to questions of sex, celibacy, and non-Christian mates is addressed to all people (1 Corinthians 7). Scripture harmonizes beautifully, and God treats all impartially. Thus the phrase “to the rest” (1 Corinthians 7:12) cannot be referring uniquely or solely to non-Christian marriage relationships, since Jesus already referred to all marriages (whether Jew or non-Jew, Christian or non-Christian).

Third, 1 Corinthians 7 does not address different “classes” of marriages. The Corinthian letter was written in response to correspondence previously sent to Paul by the Corinthians (cf. 1:11; 5:1; 7:1; 8:1; 12:1; 16:1). Thus, 1 Corinthians amounts to a point-by-point response to matters previously raised by the Corinthians themselves. When Paul referred to the general question of sexual activity/celibacy (7:1), he was alluding to the method by which he organized his remarks in direct response to questions asked by the Corinthians. Thus, “to the rest” (7:12) refers to the rest of the matters or questions about which the Corinthians specifically inquired (and to which Jesus did not make specific application while on Earth). These matters (not marriages) are easily discernible from what follows. The “rest” of the questions would have included the following:

  • Should a Christian male who has a non-Christian wife sever the relationship (vs. 12)?
  • Should a Christian female who has a non-Christian husband sever the relationship (vs. 13)?
  • Are Christians somehow ceremonially defiled or rendered unclean by such relationships (vs. 14)?
  • Are children born to such relationships ceremonially unclean (vs. 14)?
  • Is a Christian guilty of sin if their non-Christian mate severs the relationship (vs. 15-16)?
  • Does becoming a Christian mean that one should dissolve all conditions and relationships that were entered into before becoming a Christian (vss. 17-24)?
  • What should be the sexual and/or marital status of virgins and widows in light of the current period of distress (vss. 25-40)?

All of these questions may be answered in light of, and in harmony with, Jesus’ own remarks in Matthew 19. Jesus did not specifically make application to these unique instances (vs. 12—“to the rest speak I, not the Lord”). He did not address Himself to the application of God’s general marriage law to every specific situation (specifically to the spiritual status of a Christian married to a non-Christian). Yet, His teaching applies to every case of marriage on the question of divorce.

Fourth, the specific context of 1 Corinthians 7:15 relates to the person who becomes a Christian, but whose mate does not. The unbeliever now finds himself married to a different person (in the sense that his mate underwent a total change and began to live a completely different lifestyle). The unbeliever demands that his mate make a choice: “either give up Christ or I’m leaving!” Yet to live in marriage with an unbeliever, who threatens departure if the believer does not capitulate to the unbeliever (i.e., compromise Christian responsibility or neglect divinely ordained duty), is to be involved in slavery (i.e., “bondage”). But neither at the time the marriage was contracted, nor at the present time (the force of the perfect indicative passive in Greek), has the Christian been under that kind of bondage. God never intended nor approved a view that regards marriage as slavery. Christians are slaves only to God—never to men or mates (Matthew 23:10; Romans 6:22; Ephesians 6:6; Colossians 3:24; Philemon 16; 1 Corinthians 7:15). So Paul was saying that although a believer is married to an unbeliever (and continues to be so), the believer is not to compromise his or her discipleship. To do so, at the insistence of the unbelieving mate, would constitute slavery that was never God’s intention for marriage.

To suggest that dedoulotai (“bondage”) refers to the marriage bond is to maintain that in some sense (or in some cases) the marriage bond is to be viewed as a state of slavery. But God does not want us to view our marital unions as slave relationships in which we are “under bondage.” We may be “bound” (1 Corinthians 7:27,39; Romans 7:2), but we are not “enslaved” (1 Corinthians 7:15). So Paul was not commenting on the status of a believer’s marital relationship (i.e., whether bound or loosed). Rather, he was commenting on the status of a believer’s spiritual relationship as a Christian in the context of marital discord that is initiated by the non-Christian mate. Paul was answering the question: “How does being married to a non-Christian affect my status as a Christian if he or she threatens to leave?” He was not answering the question: “How does being married to a non-Christian affect my status as a husband/wife (and the potential for remarriage) when the non-Christian departs?” Jesus already answered that question in Matthew 19:9—divorce and remarriage is permitted only upon the basis of sexual unfaithfulness. Paul, too, spoke more directly to this question earlier in the chapter when he ruled out remarriage: “Let her remain unmarried or be reconciled to her husband” (vss. 10-11).

To summarize: although God’s marriage law is stringent (for everybody), and although God hates divorce (Malachi 2:16), nevertheless, there are times when an unbelieving mate actually will force the believer to make a choice between Christ and the unbelieving mate. To choose the mate over Christ would be slavery (i.e., “bondage”). Yet, the believer is not now, and never has been, in such enslavement. Thus, the believer must let the unbeliever exit the relationship in peace. The believer must “let him depart”—in the sense that the believer must not seek to prevent his departure by compromising his loyalty to Christ. Of course, the Christian would continue to hold out hope that the marriage could be saved. If, however, the non-Christian forms a sexual union outside of marriage with another, the Christian is permitted the right to exercise the injunction of Matthew 19:9 by putting away the non-Christian on the sole grounds of fornication, and may then marry another eligible person.

One final factor needs to be addressed. Verses 17-24 cannot be requiring an individual to remain in whatever marital state that person is in at the time of conversion. Paul used the examples of slavery and circumcision to show that merely because a person becomes a Christian, he or she is not absolved of pre-Christian circumstances. If a person is a slave prior to baptism, that person will continue to be a slave after baptism, and should not think that becoming a Christian gives one the right to shirk legal status as a slave. This is why Paul instructed Onesimus to return to his position of servitude (Philemon 12). Thus Paul was encouraging the person who becomes a Christian, but whose mate does not become a Christian, to remain in that marriage rather than think that becoming a Christian somehow gives him or her the right to sever the relationship with the non-Christian mate. Being married to a non-Christian mate is not sinful in and of itself (see Miller, 2002).

Paul was not placing his stamp of approval upon relationships, practices, and conditions that were sinful prior to baptism; nor was he encouraging Christians to remain in those relationships. Such would contradict what he later told the Corinthians concerning unequal yokes (2 Corinthians 6:17) and repentance (2 Corinthians 7:8-10). Rather, he was referring to relationships and conditions that were not sinful prior to baptism, and was telling Christians that they still had the same obligation to conduct themselves appropriately (i.e., according to God’s laws) within those situations, now that they were Christians. Such instructions apply to any relationship, practice, or condition that was not sinful (i.e., in violation of Christ’s laws) prior to baptism. But it does not apply to any practice or relationship that was sinful prior to baptism (i.e., adultery, homosexuality, evil business practices, etc.; cf. 1 Corinthians 6:9-11).

May God grant us the humility and determination to conform our lives to His will concerning marriage—no matter how narrow it may seem (Matthew 7:14). May the church of our day be spared any further harm that comes from the promotion of false theories and doctrines that are calculated to re-define God’s will as “wide” and “broad” (Matthew 7:13). May we truly seek to please, not men, but God (Galatians 1:10).

REFERENCES

Miller, Dave (2002), “Be Not Unequally Yoked,” Apologetics Press, http://www.apologeticspress.org/articles/1802.

Dave Miller – Apologetics press – http://apologeticspress.org/APContent.aspx?category=7&article=1081

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Islam and Women

Behind the Veil

Oftentimes the sight of a burqa—the traditional cloak worn by Muslim women—causes us to pause and stare. This vision, and the world it represents, is so foreign to many Christians, that for many, it floods us with questions and maybe even fear. What really lies behind that veil? If those eyes could speak, what exactly would they say?

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The treatment of the women of Islam is not Godly.

Anyone with even a nodding acquaintance of the Qur’an recognizes that the Islamic religion treats women as property. Most of the behavior toward women can be traced back to Mohammed and his personal life. Mohammed got married at 25 to a woman 15 years his senior. After Mohammed was expelled from Mecca, an admirer brought his six-year-old daughter for Mohammed to marry. Muslim tradition claims that Mohammed (for obvious reasons) did not consummate the marriage until this young girl was nine. He then began adding wife after wife to his harem—all with Allah’s full consent.

While a few individuals in the Old Testament possessed multiple wives, God’s original plan of one-woman and one-man did not change. God did not condone this behavior. Paul made this clear in his writings (1 Corinthians 7; 1 Timothy 3:2, etc.)

How did Mohammed justify this behavior? Basically he hid behind the Qur’an. For instance, the Qur’an records: “Prophet! We [God] have made lawful for you the wives to whom you have granted dowries and the slave girls whom God has given you as booty;… This privilege is your alone, being granted to no other believer…. [We grant you this privilege] so that none may blame you. You may…take to your bed any of them you please.” (Qur’an 33:50-51).

This is a religion that allows and promotes concubinage. “Save with their wives and slave girls; for these are lawful for them” (Qur’an 70:30; see also 23:5). Mohammed advised men who were tempted to marry “other women… two, three, or four of them” (Qur’an 4:3). Note that two is the minimum number Mohammed suggested—not one! How can one read this and harmonize it with God’s Word, which strictly forbids fornication and adulterous relationships? The writer of Hebrews indicated: “Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge.” Hebrews 13:4

Additionally, Sharia Law also permits the possession of women slaves. While external public pressure caused slavery to be declared illegal in Saudi Arabia in 1965, and the Sudan in 1991, the practice continues in northern Africa
(and is quietly practiced in many places in the Middle East). Consider the following passage in the Qur’an regarding the treatment of slave women: “Do not force your slave girls into prostitution in order that you may enrich yourselves….” That may sound good, until we read the remainder of that surah, which says, “… if they [slave girls] wish to preserve their chastity.” Mohammad then continues, “If anyone [i.e., any slave owner] compels them [forces chastity-choosing slave girls to be prostitutes], God will be forgiving and merciful to them.” In other words, don’t force them if they want to preserve their chastity, but if you do God will forgive you.

One obvious question is, how did Mohammed get to this point, and how has it persisted? History records that when Mohammed was still alive and marauding caravans he made promises of women and girls to the men who fought with him. This resulted in the conversion of many. Some of the men began to complain that if they were killed while marauding they would not get to enjoy the promised sex. Unabashed, Mohammed made a claim that is still recited by millions today—they would receive virgins in heaven.

In other words, Mohammed turned heaven into a brothel. Loyal Muslim men who paid the price of martyrdom would allegedly find a host of virgins—called houris—who would forever satisfy their sexual cravings. Some might question how these women would remain in the virgin state after many having relations with the martyrs and having been there for years. Mohammed had an answer for this as well. The Qur’an describes the houris as “a rare creation…we have made them ever virgins” (Surah 56:34-36).

One of the truths that many Muslims do not want spoken is that many “Pagans” were converted to Islam on the promise of sexual fulfillment. As a result, Muslim men did not want their own wives and daughters to become objects of so much increased sexual desire. Therefore, Muslim men began covering and even hiding their women.

These concerns were then made law by Mohammed in the Qur’an. “O Prophet! Say to your wives and your daughters and the women of the faithful to draw their outergarments (jilbabs) close around themselves; that is better that they will be recognized and not annoyed. And God is ever Forgiving, Gentle. “Qur’an Surah/Chapter Al-Ahzab Ayah/Verse 59. Another portion of the Qur’an reads “And say to the faithful women to lower their gazes, and to guard their private parts, and not to display their beauty except what is apparent of it, and to extend their head coverings (khimars) to cover their bosoms (jaybs),” Qur’an Surah Nur Chapter: The Light, Verse 31.

However, this is only the beginning. The Qur’an requires women to remain veiled in public (33:59) and to remain strictly segregated from male society. A woman is to be seen “as Satan” when a man is sexually tempted—thus they are to take steps to prevent this. One of the traditions of Mohammed is that the majority of people going to hell are women.

But again, this is only one aspect of how women are treated as second-class citizens in Muslim nations. The news media has all but remained silent on the common practice of clitorectomy. The widespread practice of “circumcising” females in the Muslim faith is done to prevent women from feeling pleasure. Mohammed himself affirms this in a hadith. It is also one of the first practices legalized by Sharia Law.

The Qu’ran demands Islamic control—via Sharia Law—over civil authority. Consider for a moment that murder, slavery, and prostitution are all endorsed by the Qu’ran. Here’s the rub. The passages from the Qur’an above are taken word-for-word. Which means those who follow this faith system find themselves in one of three possible categories: (1) They agree with them and try to abide by them; or (2) They know they are there but don’t practice this part of their faith; or (3) They don’t know they are in there because they are unfamiliar with the actual teachings of the Qur’an. Friends, all three of these categories are unacceptable! To practice this behavior toward women is appalling. To not actually hold firm to the tenets of your belief system is cowardly. And to not know what your belief system actually teaches is unconscionable!

Do these teachings sound like the Golden Rule? Are these practices reflected in the teachings of Jesus Christ? Is this what we want our children to be “tolerant” of in the classroom?

Having spent some time studying this religion, two glaring issues should not be overlooked: (1) Muslims are not assured of redemption (in fact Allah can change his mind even in heaven regarding someone). Having said that, there is one exception: The only “sure fire” way to know you are heaven bound is to die in the service of Allah! How does this compare to “These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may continue to believe in the name of the Son of God” (1 John 5:13). Simply put, Muslims can never “know” unless they are committing an act of martyrdom. Martyrdom is thus a welcomed event to many (because they perceive suicide bombing as a ticket to heaven); and (2) while the media claims Islam is peaceful religion, their goal is world dominance. “He it is who sent his messenger….that he may cause it [Islam] to prevail over all religions” Qu’ran 9:33. The blood of Christ and the blood of Jihad stand in direct contradiction to one another.

New Testament Christians need to learn to use quotes from Mohammed’s Qu’ran to undermine Muslim confidence in him and his writings. We must share this information with our friends, neighbors, and coworkers. We must hold our elected officials accountable to know about this religion and the dangers of its beliefs. We must comprehend that they may be “warring” from within… and discuss the reality that massive immigration can have on our freedoms. And finally, we must realize that behind the veil is a precious soul—a soul that will one day spend eternity in either heaven or hell. Their destination will likely depend on whether or not we reach out and teach them the Truth of Jesus Christ!

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Opportunities

Just Do Your Best

In Acts 3 Peter and John were going up to the temple at the hour of prayer and a lame man had been left at the gate of the temple called “Beautiful” in order to beg from those who entered the temple. When he saw Peter and John about to go into the temple he asked them to have pity on him. Peter replies, “Silver and gold I do not have, but what I do have I give you: In the name of Jesus Christ of Nazareth, rise up and walk.”

opportunities

Opportunities are everywhere.

It is far too typical for many of us to simply sit around waiting for God to “open a door” for us. When I was growing up my father would often tell me that there was always work to do all I had to do was look around and see it. As Christians this is just as true. We talk about creating opportunities or waiting for opportunities when the reality is those occasions to do good deeds are all around us. All we have to do is open our eyes to what is going on.

Jesus told his disciples “Do you not say, ‘There are still four months and then comes the harvest’? Behold, I say to you, lift up your eyes and look at the fields, for they are already white for harvest!” When we finally take the blinders of selfishness, pride, and laziness off we will be more aware of the physical and spiritual needs of others we encounter every day. So, when we become aware of these opportunities what do we do? Nothing great, just do your best:

  1. Do What You Can: In our text Peter tells the man that he has no money to give but what he did have that he would give. Too often we only see what we can’t do and not what we can. Sometimes we feel that if we can’t do something great what little we may contribute is meaningless. This couldn’t be further from the truth. Few are able to do anything great, but God can do great things through us. Just do what you can and stop making excuses.
  1. Where You Are: Notice that Peter and John were going into the temple to pray. They were just going about their daily lives. They didn’t have to be sent on some great mission trip or to embark on the most popular new program. They just had to open their eyes to what was going on around them where they were. Where is the best place for you and I to be in order to serve God and others? Where we are right now!
  1. With What You Have: “Silver and gold I do not have, but what I do have I give you:” God blesses each of us with physical, financial, and spiritual blessings. We all have something to contribute and God expects us to be good stewards of what He has given us. In fact, our eternal destiny depends on our faithful stewardship of those blessings. How each of us should long to hear those beautiful words, “Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord” (Matthew 25:21, 23).

In Acts 3 Peter takes the man by the hand, lifts him up and immediately “his feet and ankle bones received strength.” He stood up and walked and entered the temple with them “walking, leaping, and praising God. And all the people saw him walking and praising God.” God can do great things through you and I today if we just do our best, where we are, with what we have!

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Identity and Contentment

Do You Know Who You Are?

Maybe you can answer this question really quick, maybe you haven’t thought about it, or perhaps you are still trying to figure it out.  We all have behaviors which reflect who we are, and oftentimes, others have a very clear picture of who we are even if we do not.

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Do You Have Contentment Knowing Yourself?

Self examination is key to knowing who you are. The Bible provides a great number of examples for which you may be able to identify:  Luke 10:30 tells the parable of the Good Samaritan.  Are you compassionate like he was?  Do you stop to help those in need and go beyond what is required?  Or maybe you are like the priest and Levite who lacked the compassion to stop and help those in need.  You may even be like the cruel persons who robbed and injured the victim of the parable.

Perhaps you bear similarity to those in Luke 10:39, Martha and Mary.  Mary was focused on every word Jesus was sharing.  Martha worried herself with other priorities rather than focusing on Jesus.  Do either of these sound like you?

In Matthew. 13 (Parable of Sower), there was described one who withered away when pressure began to come upon their life.  Another individual described was one who was choked out of living a godly life through the lure of the pleasures of the world?

Do you know folks like the ones described so far?  I certainly do. I have seen compassionate, uncompassionate, cruel, focused, unfocused, weak, materialistic – all of the above.

  • I Thessalonians. 4:10b-12 –  …But we exhort you, brethren, that ye abound more and more; and that ye study to be quiet, and to do your own business, and to work with your hands, even as we charged you; that ye may walk becomingly toward them that are without, and may have need of nothing.

Does that verse resemble you? Perhaps you are like the Corinthians of I Cor. 5, arrogant about how righteous you are? Are you like the folks of James 1:27 who visit the widowed and the fatherless? Or those of Phil. 4:8 filling your life with things that are true, honorable, pure and virtuous? Or perhaps you are or were a fornicator, idolater, adulterer, effeminate, thief, or drunkard as mentioned in I Cor. 6:9-10?

Are you timid or bold when taking God’s Word to the world?  Or do you even do that?  Maybe you are hiding your talent away to show the Lord when he comes?  Have you prepared to be someone who is ready for the meat of the gospel?  Is it about time?  Can you defend the truth?

Does Gal. 5:22-23 describe characteristics that make up your life?  “But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, self-control; against such there is no law.”

Overall, whatever you see yourself as, if you asked five other people who spend time around you, would they agree with you?   Do you know yourself? Is what you think a reality or are you fooling yourself?  Would you feel comfortable saying:

  • Psa 26:2 – Examine me, O Jehovah, and prove me; Try my heart and my mind.

Are You Content With Who You Are?

Are you content with who you are?  Many folks would answer this in the negative.  Surrounding the physical aspect of this question is a Billion dollar industry.  If you are poor there are books and classes and seminars and videos to guide you to being rich.  Do you not like being rich?  There are folks who will be glad to replace your money with activities designed to make you happy about you.   Perhaps you don’t like the way you look. There are products out there to make your bigger, stronger, smaller, faster,.  You can be stimulated to grow hair, remove hair, change the color of your hair, or shorten or lengthen the appearance of your hair in moments.  Not happy with your skin?  It can be lightened, darkened, or written on.  Your teeth can be whitened, straightened, and decorated.  Not happy with the number of holes in your body?  You can be pierced through and through with patterns galore.   Perhaps great grandma and grandpa had 3 or 4 pairs of clothes and a pair of shoes (to share).  The never ending supply of clothes and shoes is amazing.

You car, your home, even your spouse can be changed in the twinkle of an eye in this era. What about your friends?  We have the internet, you don’t have to have the same old friends.  You can have them in China, England, Australia.  If you don’t want to deal with them, turn off the net, phone, or just put a block on them. With all of this at your fingertips how can you not he happy about who you are?  Yet, again many people are not happy.  They try to spend, eat, drink, or medicate to change the feelings they have, but no solution.

Some folks come to the conclusion they don’t like their behaviors.  Maybe they are too nice.  They decide they are pushovers and not assertive enough.  On the other hand, maybe they say mean things and don’t treat people kindly.  Maybe they feel they don’t care enough.  Perhaps they don’t like images or thoughts in their heads?  They feel like bad people.  Is there any cure for folks who are not happy about themselves?

The Bible gives examples of individuals who suffered from not liking who they were.   In Acts 5, Ananias and Saphira lied about how much money they had sold their property for and given to the needy.  Why?  They wanted to be people who received the praise of others.  The Pharisees were a similar group, who sought the chief seats at feasts so they could be seen by men.  Yes, even the hypocrites praying in the synagogues and street corners needed the praise of men.  They were not happy with who they were without praise and attention.

All unhappiness with oneself is not bad though.  It is true, the scriptures speak negatively of folks seeking riches and power such as Haman in the Persian Empire, Judas the betrayer of Jesus, and Diotrephes written of by John.  Yet, men such as Paul, who once saw himself as Chief of sinners (I Timothy 1:15), found peace.  Paul ultimately found contentment in all situations he was in (Philippians. 4:11).  Also consider the men of Acts 2.  Peter shared the message of the Kingdom of God with them, Christ died, was buried, and arose, and the Jews were pierced to the heart.  They were not happy with their state.  Yet, they took action to change their state and had “gladness and singleness of heart” (Acts 2:46).

Who Do You Want to Be When You Grow Up?

This is an important question.  We often direct our young people to think about professions.  What do they want to be, as in a profession, when they grow up.  However, shouldn’t the question be a focus on character which encompasses a lifelong pattern of living, rather than a vocation which can change with the whims of society and the fortunes of health?  The scriptures provide a great deal of emphasis on the type of people we ought to be.

  • 3 John 1:11 – Beloved, imitate not that which is evil, but that which is good. He that doeth good is of God: he that doeth evil hath not seen God.
  • 1Corinthians 11:1 – Be ye imitators of me, even as I also am of Christ.
  • John 13:15 – For I have given you an example, that ye also should do as I have done to you.
  • 1Peter 2:21 – For hereunto were ye called: because Christ also suffered for you, leaving you an example, that ye should follow his steps:

This is really the solution to knowing who you are.  If you imitate Christ, you are a Christian.  This is the solution to finding peace within yourself.  If you know you walk as he walks, you are in the light (I John. 1:7).  Though the whole of scriptures is a focus toward and on Christ, Colossians 3, paints a picture of Christ which we should all work for in our life.  It calls for a new self which gets ever brighter as we mold ourselves into the image of Christ.  I Timothy 2-3 and Titus 1-2 also provide direction for the kind of men and women we should strive to be.  The examples are of leaders, virtuous, good reputations, encouraging, servants of mankind who look forward to the coming of Christ.

If you know you want to imitate Christ from the beginning, there are a great deal of problems you will never encounter.

Know Who You Are!

You are a creation of God.  God created you in his image (Genesis. 1:26).  Your purpose is to glorify God with good works (Ephesians. 2:10).  If you come under his submission, repent and are baptized as commanded (Acts 2:38, Acts 17:30, Acts 22:16, Romans 6:1-7), then you are his Child (Galatians. 3:26, 4:7).  Think about that.  You can be considered a Child of God.  If you are a child of God, ask yourself, what is the best way to honor my parent? Ephesians 6:1 tells us “Children, obey your parents in the Lord, for this is right.   Proverbs 1:8-9 is more exact saying, “Hear, my son, your father’s instruction, and do not forsake your mother’s teaching; Indeed they are a graceful, wreath to your head, and ornaments about your neck.”  If you are a son or daughter of God, act like one.

Have you ever wondered what it was like to be royalty?  Have you wondered what it was like to be part of a family with a grand and reputable name?  Have you imagined being heir to a vast domain?  This is what you have as a child of God.

  • 1 Peter 2:9-11  – But ye are an elect race, a royal priesthood, a holy nation, a people for God’s own possession, that ye may show forth the excellencies of him who called you out of darkness into his marvellous light: who in time past were no people, but now are the people of God: who had not obtained mercy, but now have obtained mercy. Beloved, I beseech you as sojourners and pilgrims, to abstain from fleshly lusts, which war against the soul; having your behavior seemly among the Gentiles; that, wherein they speak against you as evil-doers, they may by your good works, which they behold, glorify God in the day of visitation.

Do you know who you are?  If you do, you know what you need to do to fulfill the role God has given you.  Are you happy with who you are?  If not, you can follow the examples of others who have made the changes needed to find contentment.  Do you know what you want to be when you grow up?  You are a Child of God.  Your example is Christ.  It is him who we are to grow into.  Now go and grow…

  • 2 Pet. 3:18 – … grow in the grace and knowledge of our Lord and Savior Jesus Christ.  To Him be the glory, both now and to the day of eternity.
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Balaam

Balaam

In Numbers 22-24, the biblical record focuses on a character named Balaam. For most people, this section of scripture poses a problem in understanding the character of this strange and interesting man. Thus, to introduce some profitable lessons that we may learn from his life, let us establish something about his character. So often, many do not allow the Bible to explain and interpret itself. If we did so, we would not draw unwarranted conclusions.

Balaam

Do We Understand Balaam?

Because God overpowered Balaam to prophesy, this has led many to misunderstand this event. Thus, the general idea of Balaam is that he was a Gentile prophet coming down from the Patriarchal period, and that the patriarchy handed down their knowledge of God to Balaam. Therefore, many use him as a symbol of the knowledge of God in the Gentile world and how the Gentiles will obtain divine knowledge apart from the nation of Israel. However, there are a number of problems with this idea, as we see with the following questions. Did God continue to inspire men in the Gentile world and make revelations to them directly? If so, where is the basis for such (other than this supposed exception)? Does not God sending Jonah to prophesy to Assyria prove otherwise? If not, why did God not speak differently to an Assyrian patriarch/priest/prophet from within the city of Nineveh? Why do so many of the major and minor prophets prophesy to nations other than Israel and Judah? If we suppose that the priesthood of patriarchy passed down through the Gentiles, did they continue to offer the same sacrifices of patriarchy? I propose to you that they did not, especially from this account, because a proper priest without a proper sacrifice cannot approach God.

Therefore, I do not believe Balaam is an example of a Gentile prophet living and serving God under the Patriarchal system. Let me support my belief with the following. Namely, the Bible never calls him a prophet. While it is true that he prophesied, he did so in spite of whom he really was and not because he was a prophet. This fact has misled people into categorizing him automatically as a prophet of God. Yet, it is strange for him to be a prophet since the Bible never refers to him as one. In fact, the Bible plainly refers to him as something else—“Balaam also the son of Beor, the soothsayer, did the children of Israel slay with the sword among them that were slain by them” (Josh. 13:22). If we let the Bible arrive at its own conclusion, God through His word calls him a “soothsayer,” which is quite different from being a Gentile prophet of God. In fact, Deuteronomy 18:9-14 shows that such practices are abomination to God! In fact, Balak, king of the Moabites, wanted to hire him as a diviner, enchanter, soothsayer or sorcerer (Num. 22:7). Can one conceive of Balak hiring a true prophet of God to curse His own people? Who could fathom such a thing? In fact, God is using Balaam to inform Balak that divination and enchantments do not work against Israel (Num. 23:23). The God of Israel does not operate that way. The knowledge of God through Israel came by divine revelation. Thus, when we read Numbers 24:1: “And when Balaam saw that it pleased the Lord to bless Israel, he went not, as at other times, to seek for enchantments, but he set his face toward the wilderness,” we cannot mistake the language! The Bible says plainly that what he had been doing up until this time was seeking enchantments. How could he be an inspired prophet of God and seek enchantments of the occult? Rather, in this account, God made him say the opposite of what he intended to say.

Therefore, how did he arrive at his limited knowledge of God and the Israelites, which he undoubtedly had? Remember in the background of all of this that Israel was to be a light to the pagan nations around them (Exod. 19:1-6; cf. Isa. 43:10). The deliverance of Israel from Egypt by God demonstrated the conflict between idolatry and the true and living God of Israel. Apart from divine revelation, how can any man know anything about God and the invisible world without attempting to use pagan ways and practices to reach that information? Therefore, God said through Moses in Exodus 12:12, “…against all the gods of Egypt I will execute judgment: I am the Lord.” In Joshua 2:9- 11, Rahab illustrates another Gentile who also heard of Israel’s deliverance from Egypt, and she believed that their God was the one and only true and living God. While she was a convert, others like Balaam saw Him simply as one God among many gods that was more powerful than the gods of Egypt were. Therefore, because he mixed his limited knowledge of God with pagan practices, this is why he sought permission of God to curse them. What better way for God to announce to the pagan world that the Israelites are His people than by using a well-known soothsayer as His spokesperson? Moreover, God forced words from his mouth in revelation just as He did so concerning the donkey, which illustrates and underscores this valuable lesson. In addition, Balaam announced to the world at that time as the Israelites were about to enter Canaan that when anyone opposes the God of Israel, he will be cursed.

With this lengthy introduction in place, let us learn some practical lessons from this Old Testament individual. First, Balaam had a misunderstanding of God. Balaam thought of God as an idolatrous God who was superior to the idol gods of other nations. His misunderstanding grew out of the desire of his heart. This reminds us of being sure we have the proper understanding of God. For us, God intended the Bible to reveal Himself through Jesus Christ (John 1:18).

Second, Balaam tried to use God for his own purposes and ends. Because he continued to try to curse Israel, he tried to use God for his purpose of gaining wealth. If we are not careful, we can do that also. Do we serve God because of who He is, or because we use Him for our own purposes and benefits? We do not use God, but He is to use us! Our purpose of life is to do what God wants us to do. We should want God to be pleased with our lives. “What is it that I would rather do than anything else? Is it to please God?”

Third, Balaam reminds us of the tremendous appeal and power of materialism and worldliness. He thought he could persuade God and change His mind, but his heart was only on material things and worldly honor. We need to be consciously and continually aware of the subtle and unconscious influences these may have in our lives. If not, then we, as Balaam, can pretend that we are following a course of obedience to God, but at the same time, live contrary to His will and in rebellion to Him.

Fourth, Balaam violated his own conscience. He was not satisfied with God’s answer of not going, and continued to try to seek permission to curse Israel that he might obtain the rewards. Instead of realizing what he knew, he continues after the honor, fame and riches that Balak offers. We need to be careful about continually violating our conscience. It is not our guide, but it is our warning system to alert against wickedness as revealed by the word of God. When we do not do as the Bible says, our conscience makes us toss and turn. Thus, we need to be careful that we do not sear our conscience (cf. 1 Tim. 4:2).

Fifth, Balaam was a man who acted under force of duty rather than willingly, gladly and lovingly doing what God says. Sure, he speaks what God wants him to speak, but the desire of his heart is to curse and not bless. As a result, although his words spoke blessings, it brought absolutely no benefit to Balaam. Therefore, do I obey God reluctantly? Is that the same attitude I have? Am I looking for a way to receive the blessings of God but trying to go a different way about it? If so, this is a danger signal! Do I assemble to worship because I love God and because I want to please and obey Him, or do I assemble reluctantly? Would we rather be somewhere else? Do we assemble just because it is our duty and that we would know that we would be lost if we did not assemble, or do we assemble because we love the Lord? Whenever we serve God with heavy feet and not with joy and love, it is a danger signal that something is wrong with our hearts.

Sixth, Balaam is wrong about the danger of doing as little as possible. Everything he did was what he had to do. Is that the way I look at serving God? Do I measure my service to God by as little or as much as I can do? If I only want to do as little as I can do to get by, that is another danger signal. Some want just to live as close to the line of worldliness as they can possibly be, and just barely get over the line. Seventh, Balaam shows the danger of keeping the letter of the law and ignoring the spirit of it. While Balaam said everything God told him to say, he said it under pressure and not willingly. He would have given anything to say the opposite of what God was saying through him. This is why he kept on trying, moving from one place to another. It is important to learn that in obeying God, we are to have the proper attitude of heart while we do it.

Eighth, Balaam teaches that the wrong way is not a way of life that is smooth. When Balaam started out, God told him not to go. However, an angel got in his way, closing the door in his path. Yet, in spite of that closed door, he was not willing to turn around. Look at his attitude. He was mistreating the donkey, because the path was blocked. He insisted on pursuing his own will, regardless of anything. Sometimes, we are like that. A wife may block the path of ruin that her husband is going, but instead of realizing what she is doing, he abuses her and is as irrational as Balaam was. Maybe it is the other way around. We very often act in an unusual, irrational way towards those who may be trying to help us. Parents may be trying to stand in the way of their children from a road to ruin; yet, their children may never realize that their welfare is at stake.

Ninth, Balaam solemnly reminds us of the danger of covetousness. The reward and honor from Balak became Balaam’s god. This is what always happens where covetousness is concerned. This is one reason the Bible speaks of “mammon” as something that one serves (Matt. 6:24). Paul says, “…covetousness…is idolatry” (Col. 3:5).

Tenth, Balaam never repented. When the angel blocked his way, he admitted that he had sinned, but he did not intend to change his attitude toward God, his attitude toward the nation of Israel as a blessed people and his heart of greed. Therefore, his wishes remained the same, and he did not repent. We need to learn that the words on our lips, “I have sinned,” must accompany an attitude of heart that matches that where we no longer wish or desire to follow the directions wherein we were involved in sin.

Eleventh, Balaam acknowledged the authority of God, but did not appreciate the goodness of God. He admitted to Balak that he could only do that which God says and that he could only obey the God of Israel because He has all authority without going beyond such, but he had no appreciation for the goodness of God. Look at what God had done for the nation of Israel and those others whom He would bless through them if they blessed (cf. Gen. 12:3). Yet, Balaam could see no goodness of God in that. The power and authority of God bound him, but he was never converted. We may admit the authority of God, but it may not convert or change us to accept the goodness of God.

Twelfth, Balaam produced no sense of guilt. Oftentimes when men fail and get backed into a corner, they regret their actions, but only because they failed and not because they realize the road that they traveled ended in shame. That is the sad story of his life and death without God and without hope.

In conclusion, we have seen from our study in Numbers 22-24 that Balaam was indeed a diviner and enchanter rather than a prophet of God. Just because he prophesied, this did not mean that he was a prophet. God put the words in his mouth in spite of what he wanted to say. To illustrate, Pharaoh dreamed a dream from God for Joseph to interpret, but that did not make Pharaoh a prophet. Furthermore, Nebuchadnezzar dreamed a dream from God for Daniel to interpret, but that did not make Nebuchadnezzar a prophet. Therefore, the prophecies of Balaam were the attempts of God to reveal Himself to Balaam, Balak and all the surrounding heathen nations that God does not work by enchantments and divination, but that He was different than any pseudo-god they ever served. Every attempt of Balaam failed in cursing Israel. Thus, he went home empty-handed without any reward. As is always the case, sin promises, but cannot deliver. May we profit from a deeper study of the word of God, especially that concerning the life of the strange character named Balaam.

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