April 17, 2017

Picture this by Gary Rose

Last night, I watched one of the first episodes of "Elementary". In it, Sherlock was rescued because his captor sent a text from Sherlock's cell  that did not his excessive abbreviations in it and Watson knew something was wrong and traced the location. 
Today, I thought of that series and how language has changed. For some of us, correct spelling, punctuation and grammar have become a thing of the past. The emoji and the emoticon coupled with the "new-speak" of cell phone communication have almost made a new language.

Because of this, I just couldn't get Babel out of my mind, and wondered....

Genesis, Chapter 11 (World English Bible)
  1 The whole earth was of one language and of one speech.  2 As they traveled from the east, they found a plain in the land of Shinar, and they lived there.  3 They said to one another, “Come, let’s make bricks, and burn them thoroughly.” They had brick for stone, and they used tar for mortar.  4 They said, “Come, let’s build ourselves a city, and a tower whose top reaches to the sky, and let’s make a name for ourselves, lest we be scattered abroad on the surface of the whole earth.” 

  5 Yahweh came down to see the city and the tower, which the children of men built.  6 Yahweh said, “Behold, they are one people, and they all have one language, and this is what they begin to do. Now nothing will be withheld from them, which they intend to do.  7 Come, let’s go down, and there confuse their language, that they may not understand one another’s speech.” (emp. added vss. 6,7)  8 So Yahweh scattered them abroad from there on the surface of all the earth. They stopped building the city.  9
 Therefore its name was called Babel, because there Yahweh confused the language of all the earth. From there, Yahweh scattered them abroad on the surface of all the earth.
 Ecclesiastes, Chapter 1 (World English Bible)
 2 “Vanity of vanities,” says the Preacher; “Vanity of vanities, all is vanity.”  3 What does man gain from all his labor in which he labors under the sun?  4 One generation goes, and another generation comes; but the earth remains forever.  5 The sun also rises, and the sun goes down, and hurries to its place where it rises.  6 The wind goes toward the south, and turns around to the north. It turns around continually as it goes, and the wind returns again to its courses.  7 All the rivers run into the sea, yet the sea is not full. To the place where the rivers flow, there they flow again.  8 All things are full of weariness beyond uttering. The eye is not satisfied with seeing, nor the ear filled with hearing.  9 That which has been is that which shall be; and that which has been done is that which shall be done: and there is no new thing under the sun. (emp. added vs. 9) 10 Is there a thing of which it may be said, “Behold, this is new?” It has been long ago, in the ages which were before us.  11 There is no memory of the former; neither shall there be any memory of the latter that are to come, among those that shall come after.
 
I wonder- could our languages merge into a new, universal language that would unite the whole world? And if that happened, what would God do about it?  Babel revisited?

Bible Reading April 17 by Gary Rose

Bible Reading  April 17 (World English Bible)
Apr. 17
Numbers 25, 26

Num 25:1 Israel abode in Shittim; and the people began to play the prostitute with the daughters of Moab:
Num 25:2 for they called the people to the sacrifices of their gods; and the people ate, and bowed down to their gods.
Num 25:3 Israel joined himself to Baal Peor: and the anger of Yahweh was kindled against Israel.
Num 25:4 Yahweh said to Moses, Take all the chiefs of the people, and hang them up to Yahweh before the sun, that the fierce anger of Yahweh may turn away from Israel.
Num 25:5 Moses said to the judges of Israel, Everyone kill his men who have joined themselves to Baal Peor.
Num 25:6 Behold, one of the children of Israel came and brought to his brothers a Midianite woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, while they were weeping at the door of the Tent of Meeting.
Num 25:7 When Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from the midst of the congregation, and took a spear in his hand;
Num 25:8 and he went after the man of Israel into the pavilion, and thrust both of them through, the man of Israel, and the woman through her body. So the plague was stayed from the children of Israel.
Num 25:9 Those who died by the plague were twenty-four thousand.
Num 25:10 Yahweh spoke to Moses, saying,
Num 25:11 Phinehas, the son of Eleazar, the son of Aaron the priest, has turned my wrath away from the children of Israel, in that he was jealous with my jealousy among them, so that I didn't consume the children of Israel in my jealousy.
Num 25:12 Therefore say, Behold, I give to him my covenant of peace:
Num 25:13 and it shall be to him, and to his seed after him, the covenant of an everlasting priesthood; because he was jealous for his God, and made atonement for the children of Israel.
Num 25:14 Now the name of the man of Israel that was slain, who was slain with the Midianite woman, was Zimri, the son of Salu, a prince of a fathers' house among the Simeonites.
Num 25:15 The name of the Midianite woman who was slain was Cozbi, the daughter of Zur; he was head of the people of a fathers' house in Midian.
Num 25:16 Yahweh spoke to Moses, saying,
Num 25:17 Harass the Midianites, and strike them;
Num 25:18 for they harassed you with their wiles, with which they have deceived you in the matter of Peor, and in the matter of Cozbi, the daughter of the prince of Midian, their sister, who was slain on the day of the plague in the matter of Peor.

Num 26:1 It happened after the plague, that Yahweh spoke to Moses and to Eleazar the son of Aaron the priest, saying,
Num 26:2 Take the sum of all the congregation of the children of Israel, from twenty years old and upward, by their fathers' houses, all who are able to go forth to war in Israel.
Num 26:3 Moses and Eleazar the priest spoke with them in the plains of Moab by the Jordan at Jericho, saying,
Num 26:4 Take the sum of the people, from twenty years old and upward; as Yahweh commanded Moses and the children of Israel, that came forth out of the land of Egypt.
Num 26:5 Reuben, the firstborn of Israel; the sons of Reuben: of Hanoch, the family of the Hanochites; of Pallu, the family of the Palluites;
Num 26:6 of Hezron, the family of the Hezronites; of Carmi, the family of the Carmites.
Num 26:7 These are the families of the Reubenites; and those who were numbered of them were forty-three thousand seven hundred thirty.
Num 26:8 The sons of Pallu: Eliab.
Num 26:9 The sons of Eliab: Nemuel, and Dathan, and Abiram. These are that Dathan and Abiram, who were called of the congregation, who strove against Moses and against Aaron in the company of Korah, when they strove against Yahweh,
Num 26:10 and the earth opened its mouth, and swallowed them up together with Korah, when that company died; what time the fire devoured two hundred fifty men, and they became a sign.
Num 26:11 Notwithstanding, the sons of Korah didn't die.
Num 26:12 The sons of Simeon after their families: of Nemuel, the family of the Nemuelites; of Jamin, the family of the Jaminites; of Jachin, the family of the Jachinites;
Num 26:13 of Zerah, the family of the Zerahites; of Shaul, the family of the Shaulites.
Num 26:14 These are the families of the Simeonites, twenty-two thousand two hundred.
Num 26:15 The sons of Gad after their families: of Zephon, the family of the Zephonites; of Haggi, the family of the Haggites; of Shuni, the family of the Shunites;
Num 26:16 of Ozni, the family of the Oznites; of Eri, the family of the Erites;
Num 26:17 of Arod, the family of the Arodites; of Areli, the family of the Arelites.
Num 26:18 These are the families of the sons of Gad according to those who were numbered of them, forty thousand and five hundred.
Num 26:19 The sons of Judah: Er and Onan; and Er and Onan died in the land of Canaan.
Num 26:20 The sons of Judah after their families were: of Shelah, the family of the Shelanites; of Perez, the family of the Perezites; of Zerah, the family of the Zerahites.
Num 26:21 The sons of Perez were: of Hezron, the family of the Hezronites; of Hamul, the family of the Hamulites.
Num 26:22 These are the families of Judah according to those who were numbered of them, seventy-six thousand five hundred.
Num 26:23 The sons of Issachar after their families: of Tola, the family of the Tolaites; of Puvah, the family of the Punites;
Num 26:24 of Jashub, the family of the Jashubites; of Shimron, the family of the Shimronites.
Num 26:25 These are the families of Issachar according to those who were numbered of them, sixty-four thousand three hundred.
Num 26:26 The sons of Zebulun after their families: of Sered, the family of the Seredites; of Elon, the family of the Elonites; of Jahleel, the family of the Jahleelites.
Num 26:27 These are the families of the Zebulunites according to those who were numbered of them, sixty thousand five hundred.
Num 26:28 The sons of Joseph after their families: Manasseh and Ephraim.
Num 26:29 The sons of Manasseh: of Machir, the family of the Machirites; and Machir became the father of Gilead; of Gilead, the family of the Gileadites.
Num 26:30 These are the sons of Gilead: of Iezer, the family of the Iezerites; of Helek, the family of the Helekites;
Num 26:31 and of Asriel, the family of the Asrielites; and of Shechem, the family of the Shechemites;
Num 26:32 and of Shemida, the family of the Shemidaites; and of Hepher, the family of the Hepherites.
Num 26:33 Zelophehad the son of Hepher had no sons, but daughters: and the names of the daughters of Zelophehad were Mahlah, and Noah, Hoglah, Milcah, and Tirzah.
Num 26:34 These are the families of Manasseh; and those who were numbered of them were fifty-two thousand seven hundred.
Num 26:35 These are the sons of Ephraim after their families: of Shuthelah, the family of the Shuthelahites; of Becher, the family of the Becherites; of Tahan, the family of the Tahanites.
Num 26:36 These are the sons of Shuthelah: of Eran, the family of the Eranites.
Num 26:37 These are the families of the sons of Ephraim according to those who were numbered of them, thirty-two thousand five hundred. These are the sons of Joseph after their families.
Num 26:38 The sons of Benjamin after their families: of Bela, the family of the Belaites; of Ashbel, the family of the Ashbelites; of Ahiram, the family of the Ahiramites;
Num 26:39 of Shephupham, the family of the Shuphamites; of Hupham, the family of the Huphamites.
Num 26:40 The sons of Bela were Ard and Naaman: of Ard, the family of the Ardites; of Naaman, the family of the Naamites.
Num 26:41 These are the sons of Benjamin after their families; and those who were numbered of them were forty-five thousand six hundred.
Num 26:42 These are the sons of Dan after their families: of Shuham, the family of the Shuhamites. These are the families of Dan after their families.
Num 26:43 All the families of the Shuhamites, according to those who were numbered of them, were sixty-four thousand four hundred.
Num 26:44 The sons of Asher after their families: of Imnah, the family of the Imnites; of Ishvi, the family of the Ishvites; of Beriah, the family of the Berites.
Num 26:45 Of the sons of Beriah: of Heber, the family of the Heberites; of Malchiel, the family of the Malchielites.
Num 26:46 The name of the daughter of Asher was Serah.
Num 26:47 These are the families of the sons of Asher according to those who were numbered of them, fifty-three thousand and four hundred.
Num 26:48 The sons of Naphtali after their families: of Jahzeel, the family of the Jahzeelites; of Guni, the family of the Gunites;
Num 26:49 of Jezer, the family of the Jezerites; of Shillem, the family of the Shillemites.
Num 26:50 These are the families of Naphtali according to their families; and those who were numbered of them were forty-five thousand four hundred.
Num 26:51 These are those who were numbered of the children of Israel, six hundred one thousand seven hundred thirty.
Num 26:52 Yahweh spoke to Moses, saying,
Num 26:53 To these the land shall be divided for an inheritance according to the number of names.
Num 26:54 To the more you shall give the more inheritance, and to the fewer you shall give the less inheritance: to everyone according to those who were numbered of him shall his inheritance be given.
Num 26:55 Notwithstanding, the land shall be divided by lot: according to the names of the tribes of their fathers they shall inherit.
Num 26:56 According to the lot shall their inheritance be divided between the more and the fewer.
Num 26:57 These are those who were numbered of the Levites after their families: of Gershon, the family of the Gershonites; of Kohath, the family of the Kohathites; of Merari, the family of the Merarites.
Num 26:58 These are the families of Levi: the family of the Libnites, the family of the Hebronites, the family of the Mahlites, the family of the Mushites, the family of the Korahites. Kohath became the father of Amram.
Num 26:59 The name of Amram's wife was Jochebed, the daughter of Levi, who was born to Levi in Egypt: and she bore to Amram Aaron and Moses, and Miriam their sister.
Num 26:60 To Aaron were born Nadab and Abihu, Eleazar and Ithamar.
Num 26:61 Nadab and Abihu died, when they offered strange fire before Yahweh.
Num 26:62 Those who were numbered of them were twenty-three thousand, every male from a month old and upward: for they were not numbered among the children of Israel, because there was no inheritance given them among the children of Israel.
Num 26:63 These are those who were numbered by Moses and Eleazar the priest, who numbered the children of Israel in the plains of Moab by the Jordan at Jericho.
Num 26:64 But among these there was not a man of them who were numbered by Moses and Aaron the priest, who numbered the children of Israel in the wilderness of Sinai.
Num 26:65 For Yahweh had said of them, They shall surely die in the wilderness. There was not left a man of them, save Caleb the son of Jephunneh, and Joshua the son of Nun.

Apr. 16, 17
Luke 10

Luk 10:1 Now after these things, the Lord also appointed seventy others, and sent them two by two ahead of him into every city and place, where he was about to come.
Luk 10:2 Then he said to them, "The harvest is indeed plentiful, but the laborers are few. Pray therefore to the Lord of the harvest, that he may send out laborers into his harvest.
Luk 10:3 Go your ways. Behold, I send you out as lambs among wolves.
Luk 10:4 Carry no purse, nor wallet, nor sandals. Greet no one on the way.
Luk 10:5 Into whatever house you enter, first say, 'Peace be to this house.'
Luk 10:6 If a son of peace is there, your peace will rest on him; but if not, it will return to you.
Luk 10:7 Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don't go from house to house.
Luk 10:8 Into whatever city you enter, and they receive you, eat the things that are set before you.
Luk 10:9 Heal the sick who are therein, and tell them, 'The Kingdom of God has come near to you.'
Luk 10:10 But into whatever city you enter, and they don't receive you, go out into its streets and say,
Luk 10:11 'Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that the Kingdom of God has come near to you.'
Luk 10:12 I tell you, it will be more tolerable in that day for Sodom than for that city.
Luk 10:13 "Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago, sitting in sackcloth and ashes.
Luk 10:14 But it will be more tolerable for Tyre and Sidon in the judgment than for you.
Luk 10:15 You, Capernaum, who are exalted to heaven, will be brought down to Hades.
Luk 10:16 Whoever listens to you listens to me, and whoever rejects you rejects me. Whoever rejects me rejects him who sent me."
Luk 10:17 The seventy returned with joy, saying, "Lord, even the demons are subject to us in your name!"
Luk 10:18 He said to them, "I saw Satan having fallen like lightning from heaven.
Luk 10:19 Behold, I give you authority to tread on serpents and scorpions, and over all the power of the enemy. Nothing will in any way hurt you.
Luk 10:20 Nevertheless, don't rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven."
Luk 10:21 In that same hour Jesus rejoiced in the Holy Spirit, and said, "I thank you, O Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight."
Luk 10:22 Turning to the disciples, he said, "All things have been delivered to me by my Father. No one knows who the Son is, except the Father, and who the Father is, except the Son, and he to whomever the Son desires to reveal him."
Luk 10:23 Turning to the disciples, he said privately, "Blessed are the eyes which see the things that you see,
Luk 10:24 for I tell you that many prophets and kings desired to see the things which you see, and didn't see them, and to hear the things which you hear, and didn't hear them."
Luk 10:25 Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life?"
Luk 10:26 He said to him, "What is written in the law? How do you read it?"
Luk 10:27 He answered, "You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself."
Luk 10:28 He said to him, "You have answered correctly. Do this, and you will live."
Luk 10:29 But he, desiring to justify himself, asked Jesus, "Who is my neighbor?"
Luk 10:30 Jesus answered, "A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead.
Luk 10:31 By chance a certain priest was going down that way. When he saw him, he passed by on the other side.
Luk 10:32 In the same way a Levite also, when he came to the place, and saw him, passed by on the other side.
Luk 10:33 But a certain Samaritan, as he traveled, came where he was. When he saw him, he was moved with compassion,
Luk 10:34 came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, and brought him to an inn, and took care of him.
Luk 10:35 On the next day, when he departed, he took out two denarii, and gave them to the host, and said to him, 'Take care of him. Whatever you spend beyond that, I will repay you when I return.'
Luk 10:36 Now which of these three do you think seemed to be a neighbor to him who fell among the robbers?"
Luk 10:37 He said, "He who showed mercy on him." Then Jesus said to him, "Go and do likewise."
Luk 10:38 It happened as they went on their way, he entered into a certain village, and a certain woman named Martha received him into her house.
Luk 10:39 She had a sister called Mary, who also sat at Jesus' feet, and heard his word.
Luk 10:40 But Martha was distracted with much serving, and she came up to him, and said, "Lord, don't you care that my sister left me to serve alone? Ask her therefore to help me."
Luk 10:41 Jesus answered her, "Martha, Martha, you are anxious and troubled about many things,
Luk 10:42 but one thing is needed. Mary has chosen the good part, which will not be taken away from her."

Handling Our Anger by Richard Mansel


http://www.oldpaths.com/Archive/Mansel/Richard/Dale/1964/anger.html

Handling Our Anger

Imagine that you have spent all day cleaning your house for an important dinner party and you have everything spotless just minutes before your guests are to arrive. Then you hear in the kitchen the sound of tiny feet and see that your three-year-old has tracked mud all over the kitchen tile. You explode. What happens next is anger. It can become, as someone has written, a wild dog that can be tamed for a while but then we can unleash it and no one is immune to its fury.
Few things can tear apart the fabric of a family like anger. It has led many to divorce court, permanent alienation and even incarceration. How many relatives have not spoken to one another for years because of anger? The pain is pervasive throughout our society. We must deal with anger or its ravages will consume us.
There are four ways that we can deal with anger.
First, we can repress it. Denial, however, is a dangerous practice because we do not always know when the kettle will blow. A basketball held under water will suddenly pop to the surface and splash water on everyone around. Repressed anger can have similar results.
Second, we can ignore our anger and pretend it does not exist. Unresolved anger, however, just sits in our hearts and eats away at us and often gives us a cruel, bitter nature.
Third, we can unleash it on whoever happens to be there at the time. Graveyards are filled with the victims of this approach.
Finally, we can learn the message of Scripture on how to resolve anger. "A fool uttereth all his mind: but a wise man keepeth it in till afterwards" (Proverbs 29:11). "Be ye angry, and sin not: let not the sun go down upon your wrath ... Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you" (Ephesians 4:26,31,32).
This is the way to deal with anger. Is not life too short to lose a loved one because of anger? We must control anger or it will control us.
Richard Mansel

Published in The Old Paths Archive
(http://www.oldpaths.com)

Hate Your Parents—or Love Them? by Kyle Butt, M.Div.


http://apologeticspress.org/AllegedDiscrepancies.aspx?article=781&b=Exodus

Hate Your Parents—or Love Them?

by Kyle Butt, M.Div.

From the pens of Moses and Paul, we read clear instructions that describe how children ought to treat their parents. Both the books of Exodus and Ephesians state that children should honor their fathers and mothers (Exodus 20:12; Ephesians 6:2). From the mouth of Jesus, and a host of New Testament writers, we have been given the injunction to love others, which certainly would include our parents. Paul wrote: “Owe no one anything except to love one another, for he who loves another has fulfilled the law” (Romans 13:8). Jesus, to illustrate how a person should love his neighbor, told the unforgettable story of the “Good Samaritan” (Luke 10:30-37). In light of these verses and the thoughts they contain, one easily can deduce that a person should love his or her parents. Not only is love for parents natural, but it also is commanded by God throughout the Scriptures…or is it? Luke, in his account of the life of Jesus, has the Messiah on record saying, “If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple” (Luke 14:26, emp. added). So which is it, should we love and honor our parents and family—or hate them?
Needless to say, this statement by Jesus has been seized by many skeptics and offered as “proof ” that the Bible contradicts itself. Steve Wells, in his work The Skeptic’s Annotated Bible, cites Luke 14:26 as a verse in contradiction to Exodus 20:12. He further attacks Luke 14:26 as a verse that goes against family values, and one that presents an unjust command (Wells, 2001).
Admittedly, if the word “hate” in Luke 14:26 means what most twenty-first century Americans use the word to mean, then Jesus’ statement is a contradiction, unjust, and goes against decent family values. What anyone who studies the verse should quickly discover, however, is that the word translated “hate” does not always mean “to despise, detest, loathe, and abhor,” which are synonymous with the general use of the word “hate” in our modern culture. Instead, the word also can include the meaning “to love less.”
Atheist Dan Barker has disavowed such an explanation, saying, “Most Christians feel obligated to soften the face meaning of the word ‘hate’ to something like ‘love less than me,’ even though the Greek word miseo means ‘hate’ ” (1999, p. 158). Barker failed to explore, however, the legitimate times in the Bible (and in secular documents) where the word or its Hebrew equivalent is given the meaning “to love less,” and is not forced into a strict, uncompromising, literal usage of detest, loathe, or abhor.
The story of Jacob, Rachel, and Leah perfectly illustrates the biblical use of this term “hate” in its meaning of “to love less.” To briefly summarize the story, Jacob loved Rachel, and agreed to work for her father Laban for seven years in order to marry her. At the end of the seven years, Laban tricked Jacob, and gave Leah to him as a wife. When Jacob discovered the deception, he was given Rachel as a wife, but was forced to work another seven years for her. In Genesis 29:30, the Bible says that “Jacob also went in to Rachel, and he also loved Rachel more than Leah.” Yet, in the next verse the Bible says, “And when the Lord saw that Leah was hated, He opened her womb” (29:31, KJV). Jacob did not despise, detest, and treat Leah like an enemy, as in the modern use of the word “hate.” Instead, he simply loved Rachel more than he loved Leah.
Numerous Greek scholars have added their combined years of study to the discussion to testify that the word “hate” (miseo) in Luke 14:26 does not mean “an active abhorrence,” but means “to love less.” E.W. Bullinger, in his monumental work, Figures of Speech Used in the Bible, described the word “hate” in Luke 14:26 as hyperbole. He rendered the word as meaning “does not esteem them less than me” (1968, p. 426). W.E. Vine, the eminent Greek scholar, said the word miseo could carry the meaning of “a relative preference for one thing over another.” He listed Luke 14:26 under this particular definition (1940, p. 198). Lastly, A.B. Bruce, in The Expositor’s Greek Testament, stated that “the practical meaning” of the word “hate” in this verse is “love less” (n.d., p. 575).
Add to all this the fact that, with His last few words, Jesus Christ showed honor to His mother, and made sure she had a provider (John 19:25-27). The simple meaning, then, of Jesus’ statement in Luke 14:26 is that a person must be willing to sever ties with his or her family if those ties hinder the person from following and obeying Christ. And blessed is the man who puts service to Jesus above all else.
REFERENCES
Barker, Dan (1992), Losing Faith in Faith—From Preacher to Atheist (Madison, WI: Freedom from Religion Foundation).
Bruce, A.B. (no date), The Expositor’s Greek Testament, ed. W. Robertson Nicoll (Grand Rapids, MI: Eerdmans).
Bullinger, E.W. (1968 reprint), Figures of Speech Used in the Bible (Grand Rapids, MI: Baker).
Vine, W.E. (1940), An Expository Dictionary of New Testament Words (Old Tappan, NJ: Revell).
Wells, Steve (2001), Skeptic’s Annotated Bible [On-line], URL: http://www.skepticsannotatedbible.com/1cor/index.html.

The Consequences of Divorce and Remarriage by Dave Miller, Ph.D.

http://apologeticspress.org/APContent.aspx?category=7&article=4188

The Consequences of Divorce and Remarriage

by  Dave Miller, Ph.D.

Christians increasingly find themselves faced with the dilemma of dealing with individuals (usually non-Christian) who divorce and remarry any number of times for any number of reasons, and who come wishing to become part of the local church. The tendency is to permit the couple to remain in the marriage relationship they are in when they become Christians—though the marriage was contracted in violation of Matthew 19:9. This position usually cloaks itself in feigned compassion for the couple when, more often than not, members simply lack the spiritual courage to press the biblical position. One argument posed in defense of this stance is the notion that if the couple cannot continue their marriage after baptism, then baptism did not really cleanse them and adultery becomes the “unpardonable sin.” Several points which show the error of this position are in order:
First, much is accomplished at the point of biblical baptism, but baptism was never designed to change a sinful practice into an acceptable one, or to transform a sinful relationship into a righteous one. Prostitutes, homosexuals, polygamists, bisexuals, bigamists, and adulterers must sever their relationships.
Second, the biblical doctrine of forgiveness must not be confused with the equally biblical doctrine of the consequences of sin. Being forgiven never implies that all of the consequences of sin will be erased. Past sin may be blotted out, but the consequences of past sin generally remain. For example:
  1. Syphilis of the brain is a lasting consequence of a promiscuous lifestyle;
  2. Permanent removal from the garden was a lasting penalty and consequence of the sin of Adam and Eve (Genesis 3);
  3. Being banned from Canaan was a lasting penalty of Moses’ sin (Deuteronomy 32:51-52), though he could be forgiven and one day be in heaven (Revelation 15:3);
  4. God pardoned the murmurers (Numbers 14:20)—but the negative effects of their sin were lasting and disastrous (Numbers 14:29-35);
  5. Esau’s mistake of selling his inheritance rights could not be rectified—“though he sought it diligently with tears” (Hebrews 12:17).
This biblical principle simply does not square with the notion that if anyone has to break up a marriage, too much is expected of them and forgiveness is not really what it’s “cracked up” to be. If biblical history teaches us anything, it teaches us that people cannot sin and then expect to have things the way they were before. More often than not, much suffering comes upon those who violate God’s will, even though they may be forgiven and have the hope of heaven.
So it is with marriage. People may reject God’s laws of marriage and fly in the face of His will. They may then be forgiven, but they may also have gotten their lives into such a fix that they will have no choice but to live single and celibate the rest of their lives. Such is not a reflection upon God’s justice or mercy. Rather, such is a reflection of man’s own stubborn disobedience and rejection of what God designed to be for man’s good. Just as a person can sin and in so doing lose his physical life without God intervening to prevent the effect of the sin (e.g., rob a bank and be killed by the police), likewise a person can so sin in the marital realm that he or she forfeits marital life without God intervening.
Third, baptism is not biblical immersion if it is not preceded by repentance. We often forget this, so anxious are we to get people into the baptistery. Repentance is not simply being sorry. Godly sorrow precedes genuine repentance which is, in turn, followed by a reformation of life (2 Corinthians 7:9-10). Reformation of life entails the cessation of sinful practices and the severance of sinful relationships (Matthew 3:8; 1 Corinthians 6:11). Paul put it this way in Romans 6:2—a person must not “live any longer therein.”
What did those who practiced sorcery do to show repentance in Acts 19:19? They burned their scrolls, showing that they were ceasing their former practices. Simply vowing to refrain from buying any further books, while insisting on keeping the books they already had, would manifest a lack of true repentance. If they held membership in a sorcery society, repentance would mean that they would sever that relationship. Simon’s repentance and baptism in Acts 8 demanded the cessation of his former relationship with sorcery. What did repentance and baptism mean to the Corinthians? Consider the following chart:

Whether the Corinthians had been practicing adultery, homosexuality, male prostitution, thievery, or swindling (1 Corinthians 6:9-10), repentance prior to baptism would mean that they would have ceased living in illicit sexual unions—whether adulterous or homosexual. They would have ceased stealing and would have severed their relationship with ill-gotten gain. They would have given up any business arrangement that would call for swindling others. Repentance, by definition, would demand such. And those who continue to live in such relationships have not really repented.
One final point merits attention. Some attempt to justify adulterous unions by comparing the sin of adultery to murder. They say that there are some wrongs which cannot be righted. In the case of murder, a man may repent but he cannot raise his victim to life. They say that an unscriptural marriage fits in the same category.
This is a false analogy. In the first place, severing an illicit relationship is not an attempt to rectify past divorces or restore past marriages. Rather, it is what is demanded by repentance and God’s laws of marriage. Second, the basic principle which does apply to both murder and adultery is that repentance demands that the individual cease committing murder and that he cease living in adultery (Colossians 3:7). Can a penitent murderer continue to murder? No. He will cease the relationship which he once had with the murderous life he once lived. Likewise, one who is living in a state of adultery will be lost if he or she dies in that state (Revelation 21:8). Just saying, “I’m sorry,” will not change that state or change that relationship into a righteous one so that it may be continued. Nowhere has God ever dealt with sin in such a way. He always demands the cessation of the sinful practice or relationship before He abundantly pardons. John the Baptizer was not asking Herod to simply acknowledge his sin, say he was sorry and ask forgiveness, and then continue to live with Herodias. Herod had married her (Mark 6:17). What did repentance demand? That they break up their marriage. Why? Because, as John declared, “It [was] not lawful for [Herod] to have her” (Mark 6:18)! There wasn’t anything that Herod could merely verbalize that would change the status of the marital relationship. It had to be terminated.