Copyright by Bob Rogers
Canaan be cursed. He will be the lowest of slaves to his brothers. – Genesis 9:25, CSB
One of the most despicable distortions of the Bible in all of history, was the use of Genesis 9:25 to justify enslaving the African people.
According to Genesis, shortly after Noah and his sons survived the flood, Noah got drunk and was lying naked in his tent. One of his sons, Ham, saw his father naked and told his two brothers. The two brothers took a cloak and walked backwards into the tent to cover their father while showing him respect by not looking at him. Genesis 9:24-27 says that when Noah awoke and learned what his youngest son had done, he cursed Ham’s descendants by cursing his son Canaan, saying he should be the slave of the descendants of the other sons.
This verse has been used to justify African slavery by those who claimed Canaan was the ancestor of Africans, and that Negroes were destined to be slaves of Caucasians. Since Genesis 10: 6 mentions that one of Ham’s sons was Cush, generally identified with Ethiopia, he has been falsely identified with Ham’s other son Canaan, as though both were African. However, the curse was on Canaan, not Cush, and Genesis 10:15-19 says that the descendants of Canaan included the Jebusites, Amorites and the settlers of Sodom and Gomorrah. All of these are well documented as being in Palestine, not Africa. The Amorites were so evil that Genesis 15:16 says, “the iniquity of the Amorites has not yet reached its full measure.” (This full measure eventually was punished when Joshua entered the land to destroy this people, who were known for such evils as child sacrifice.) As for Sodom and Gomorrah, Genesis 19 tells the story of the destruction of those cities due to their homosexual perversion.
Not only did the curse of Noah apply to Canaan and not Cush, but a prejudice against a descendant of Cush is specifically condemned in scripture. Numbers 12:1-16 tells how Moses own brother and sister, Aaron and Miriam, criticized Moses for marrying a Cushite woman, and the Lord became angry with Aaron and Miriam, cursing Miriam with leprosy for speaking against Moses and his Cushite wife. There are many other scriptures that condemn racism and teach that God does not show favoritism, showing how God accepts people from every race and nation who follow Him (Genesis 12:2-3; 1 Samuel 16:7; Psalm 96:3; Isaiah 2:2; 56:6-7, Jonah 4:11; Acts 10:34-35, Galatians 2:11-14, Colossians 3:11, James 2:1-4, Revelation 7:9).
Thus, not only is it a devilish distortion of scripture to say that Africans were cursed to be slaves, it is also a correct conclusion from scripture to say that those who practice racism against Africans (or any other people) are cursed!
Article copyright by Brian A. Williamson
(Brian A. Williamson is a hospital chaplain and former pastor in Mississippi. He shares the following reflection on a funeral and on a hospital visit he made with a dying patient, which I found thought-provoking. He follows the reflection with a poem. Feel free to share your comments below.)
I recently attended the funeral of my dear friend Jack’s beloved wife of more than 30 years—Paula. Paula, too, was a close friend of mine, but not like Jack. I’ve told people many times about Jack’s faithful service as a devoted deacon of the first church I served as pastor. Being with Jack in this setting was different… Many times before Jack and I sat with others in a funeral setting, but usually he was the one walking around and ministering to others in the room. He was clearly uncomfortable on this occasion with all the attention he was receiving by those coming to pay their respects and offer condolences—a mark of an incredibly humble man. On this day, I saw no tears fall from his eyes while I marveled at his faith—he clearly knew that his wife’s final hope was realized.
Paula’s casket was beautiful; the drape of orchids, hydrangea, and white with light blue roses was the prettiest I’d ever seen on a casket. The colors of the flowers provided the eyes with a visual symphony in perfect pitch…and all of this matched the colors of the sanctuary of that little country church beautifully; and I thought, “Paula would smile if she could see all of this…” And then it hit me—I wonder, “what if she can?” I looked to and fro amongst all us mourners and supporters, contemplating this thought with a different curiosity than ever before. I thought, she’d cry at her own funeral—there were people everywhere sitting with this family, to support them and mourn with them over the loss of “the Queen of Banana Pudding” as she is known in the church. Paula isn’t used to this much attention, and I imagine she’d be uncomfortable with all this, too. Hmmm… I wonder, “What do dead people see?”
Flashback—I visited a terminal cancer patient in the hospital months ago who told me her only prayer request since being given a terminal diagnosis was to ask God to let her live long enough to see her first grandchild being born. Tearfully, she acknowledged the looming reality that she was dying faster than her daughter’s pregnancy was progressing. Several family members sat somberly with this woman as she lamented her death and God’s flat denial of her request. “Why would God take this from me?” she asked, seeming to genuinely hope that I had a great answer… But, I didn’t. Then she asked, “Do you think God will let me see my granddaughter’s birth even though I’m dead?”
I’d never considered a question the likes of this one before. Is it answerable? I pondered what it might be like once dead; is there Scripture to support such a notion? As I pondered the question further, her family began to offer her spiritual condolences… “Everything’s gonna be ok, why you won’t even care about us…things will be so beautiful in heaven that you won’t even think about us” said one man in a wheelchair. Another chimed in, “That’s right—you’ll just be worshipping the Lord, and you’ll be so consumed by his majesty that you’ll forget about us altogether…” Still another, “When you get to heaven, your sense of time will be like a warp or something; you won’t even think of being in a different place cause when you blink, we’ll all be there with you.” (Really? I thought…you gotta be kiddin’ me!) I thought more about the woman’s question…it was simple…yes or no…no other explanation needed.
“YES” I said; and the room fell quiet instantly, as if someone had thrown open the hatch in space and the vacuum sucked all the wind and words out of the room. My eyes were locked into the dying woman’s eyes as I had come to this conclusion, communicating my sincere faith in my response. She locked her eyes on mine as seconds passed in slow motion—she was processing. She looked interested and hopeful, and I repeated, “Yes. I do think that God will allow you to see the birth of your granddaughter even though you are dead.”
The others in the room leaned back as if lightning was about to strike me as God “took me out” for such heresy. I continued with my thoughts out loud: “It seems to me that God understands the beauty of birth, for God created it; and, God knows the love you have for your daughter as well as your love for the unborn child. If God formed this life and longs for her to spring from her mother’s womb, and I believe that you believe it is so; then, I’m certain that his love for you would not deny you the joy of such an anticipated event that is overflowing with hope and love from you. Because of his love, I believe he will allow you to see what He will see on that blessed day. Even though you will be dead, you will be alive by faith. You’re death won’t make you blind—you will still see. I don’t know how it will work, but I believe it will be so. You and your family will celebrate your granddaughter’s birth together—of this, I have no doubt.”
She held her breath for in silence; then, she believed and exhaled. It was as if the weight of the world had been lifted off the woman’s shoulders. Her mourning tears became happy tears, and the anticipation of the new birth again gave her hope. No one had ever considered the possibility that God had already granted this grieving woman’s prayer request because she continued to die; but, God had.
Though “in Adam” we all die; yet, “in Christ” we all live! In Christ we live and move [and hope] and have our being! In Christ, this woman will live to see the birth of her prized and much-anticipated grandchild! “Dead, and yet I see!” will be her anthem on that day. I can’t explain how it will work or what it will be like, I only know that is the truth.
Dead and yet I see
By: Chaplain Brian Williamson
I’m dead and yet I see, having crossed over to Promised Land,
‘Tis my home now, though it’s hard for you to understand.
Am I dead? Yes…and yet I see, for by my faith I’ve moved along,
Joyfully straining to be happy in life, while longing what lies beyond.
Now more than ever, by my hope in Christ, I see
That painful things in life make sense in eternity.
Dead, but now I see. I know you don’t understand,
But my life isn’t over, and I still see you from Glory Land.
God knew my love for you; and though we now live separately,
I’m closer than you think, beloved; for though I’m dead, yet I see.
Our God gives us hope through the promises contained in Scripture, and by faith in Him, I believe that he would never remove our love for others—if he did, He doesn’t understand.
The film Paul, Apostle of Christ, is unlike some recent Bible films that retell the story from scripture. This film creates a fictional story of the Gospel writer Luke (played by Jim Caviezel), who seeks out the apostle Paul (played by James Faulkner) in prison in Rome, to collect stories for the Acts of the Apostle.
All of the story of the film is set in Rome, with Luke going back and forth from visits to Paul in prison, to visits with the Christian community hiding in Rome, led by the Biblical personalities Aquila and Priscilla. Thus, it is a slow-moving plot. However, it uses these scenes to show the violent persecution of Christians by Emperor Nero, and for Paul to flash back to memories of his own persecution of Christians before coming to the faith. The Roman commander of the prison who has a sick daughter becomes involved in the fictional storyline, which serves to further illustrate the Christian faith and martyrdom of Paul.
While the plot moves slowly, this film is not so much about the plot as it is about the characters and what they experienced, and the characters are developed well, helping you feel the emotion and real struggles of trying to have faith in God in a dark and evil world. Faulkner is very convincing as Paul. Aquila and Priscilla also portray a Christian married couple who show respect and love for each other. The acting, costumes, scenery, music and cinematography are outstanding.
Although most of the film is fictional, it seeks to carefully follow what is known from the Bible. For example, the film shows Luke making sure a letter is delivered from Paul to Timothy, and quotes extensively from Paul’s Second Letter to Timothy. A study of the last part of that letter mentioned “Only Luke is with me” (2 Timothy 4:11) and sends greetings to Priscilla and Aquila (2 Timothy 4:19), whom the film depicts as escaping Rome to be with Timothy.
Especially powerful is how the film deals with Paul’s inner struggle with guilt over killing Christians, yet accepting Christ’s grace and forgiveness. This is beautifully resolved at the end of the movie in a particularly moving scene. The film should spark great discussions about what it is like to live out the faith in a non-Christian world.
Blaise Pascal (1623-1662), was a brilliant French mathematician and scientist often remembered for “Pascal’s triangle.” But he was also a Christian writer. In his classic work, Pensees (Thoughts), he proposed a fascinating reason for believing in God, often called “The Wager.” Here it is. Feel free to share your reaction in the comments below:
Either God exists or he does not exist. But which view should be taken? Reason cannot answer this question. Imagine a coin is being spun which will come down heads or tails; how will you wager? Since a choice must be made, let us see where your real interest lies. You have two things at stake: truth and happiness. What is the gain and the loss if you call heads, that God exists. If you win, you win everything; if you lose, you lose nothing. A gambler, where there is an equal chance of gain or loss, would place a bet if the possible gain was twice the possible loss. But here the possible gain is infinite, and the possible loss nothing. Every gambler takes a certain risk for uncertain gain. Here you are taking a certain risk with the prospect either of infinite gain if you win, or no loss if you lose.
Copyright by Bob Rogers.
Billy Graham has said, “People in the South have been exposed to so much religion that many of them have been inoculated against getting the real thing!”
In Romans 2:17-3:18, the apostle Paul points out three deceptions of having religion without a relationship with Jesus:
1. The deception of spiritual pride (2:17-24). Muhammad Ali once got on an airplane, and the flight attendant told him to buckle his seat belt. He said, “Superman don’t need no seat belt.” She replied, “Superman don’t need no airplane.” It’s easy to be proud of how spiritual we are, and forget that we are nothing without Christ. Paul talks about how the Jewish people were proud of their spirituality, but failed to practice what they preached. Substitute the word “religious” for “Jew” and it can apply to any of us.
2. The deception of depending on ritual (2:25-3:4). Some people think that because they are baptized, go to church, receive communion, etc., that they are right with God. It ain’t necessarily so! The Jews were proud of their circumcision. It was the mark of their identity. But they forgot that God wanted a circumcision of the heart (v. 29; see also Deuteronomy 30:6). While there are advantages to religious faith, like having the Word of God and our church (3:1-4), it can deceive us into thinking it saves us. Only Jesus can save.
3. The deception of presuming on grace (3:5-8). Once the great Reformer, Martin Luther, saw a drunk in the alley. The drunk said, “You’re Martin Luther! I’m one of your disciples!” Luther replied, “You must be one of mine, because you are none of Christ’s.” Luther preached salvation by grace, but he knew that a truly saved person would show it in his life.
Paul was falsely accused of teaching that salvation by grace meant you could live in immorality and it didn’t matter. Paul was not saying that at all. While we preach grace, we must not be deceived into playing games with our religious theology. As 2 Corinthians 6:1 says, Don’t receive God’s grace in vain. A person who truly receives grace by faith will have a new heart’s desire to follow Christ.
Jefferson Bethke puts it this way:
“Religion says do,
Jesus says done.
Religion says slave,
Jesus says son.
Religion puts you in shackles but Jesus sets you free.
Religion makes you blind, but Jesus lets you see.”
Article copyright by Bob Rogers.
For I am not ashamed of the gospel, for it is the power of God that brings salvation to everyone who believes: first the Jew, then to the Gentile. For in the gospel the righteousness of God is revealed—a righteousness that is by faith from first to last, just as it is written: “The righteous will live by faith.” – Romans 1:16-17, NIV
I’m ashamed of many things in my own past and things I see in society– I’m ashamed that crack cocaine is sold in every town in America, I’m ashamed that there are 800,000 abortions a year in our nation, I’m ashamed that we preachers have been in the news more for our sins than our sermons, but I’m not ashamed of the gospel! Why? Let me give you four reasons from Paul’s Letter to the Romans 1:16-17:
1. Because the gospel is powerful (v. 16)
The Roman empire fell, but the gospel endured and grew. Nothing could stop it. It’s not just a nice story about a good man, but a life-changing story about the God-man, Jesus Christ.
2. Because the gospel can save anybody (v. 16)
Every other religion is limited to certain geographical regions of the world, but Christianity has spread to every continent, because it is a message from all people. It’s not just for good, upstanding people, either. God had a plan to work through the “Jew first,” because He called Abraham, Moses, David and the prophets to prepare the way for Jesus to come at just the right time. If God went to that much trouble to get the gospel to all, don’t think it can’t save you!
3. Because the gospel reveals God’s righteousness (v. 17)
The gospel is not about me and my righteousness, but God, and His righteousness. It shows off God’s goodness. I owed a debt I could not pay, so Jesus paid the debt He did not owe, when He died on the cross for my sin.
4. Because the gospel is all about faith (v. 17)
Literally, this verse says the gospel is “out of faith into faith.” In other words, it’s all about faith, from beginning to end. Some 500 years ago, Martin Luther was a frustrated Catholic monk, trying to obtain his righteousness before God. He tried all the good deeds, rituals and sacraments he could, to no avail. Then he discovered freedom in this verse, “The righteous shall live by faith!” Martin Luther began a revolution, called the Protestant Reformation, based on the truth of the gospel, which declares us right with God by faith in Jesus Christ.
No problem, no pressure, no persecution can turn me back from this gospel. I’m not ashamed of the gospel of Jesus Christ!
Copyright by Bob Rogers
What translation of the Bible is best for a pastor to use in the pulpit? Pastors and laypeople feel differently about the issue.
My Unscientific Survey
Recently I did an unscientific opinion poll on Facebook among pastors and laypeople about what Bible translation they preferred for use from the pulpit. On a Facebook page with 1,300 pastors, I asked them what translation they used in the pulpit. Then I asked laypeople on my own Facebook page, with over 2,000 friends, what translation they preferred that their pastor use (I blocked my pastor friends from seeing the post). I received 95 responses from pastors, and 48 responses from laypeople. This is an unscientific survey, since it was based on those who decided to answer, and the two Facebook groups have demographic differences, although the pastors Facebook page is dominated by conservative evangelical Christians, and most of my friends on Facebook are also conservative evangelicals. Despite that qualification, I noticed some significant results that are worth noting. Here are the results and lessons learned:
KJV: 31 %
Given the unscientific nature of this survey and relatively small size of the sample, one should not read too much into this survey, but some trends should be noted:
*There is no one translation that the majority of people prefer. We live in an era in which many English translations of the Bible are available. No one translation is even close to being used by a majority of pastors or laypeople.
*The KJV is still the most popular translation, especially among pastors. The KJV was the number one answer among both groups, and half of all pastors either named the KJV or its updated version, the NKJV.
*There is a big divide between pastors and laypeople over the NIV. The NIV ranks beside the KJV in Bible sales in the USA, and this was reflected in the survey, as laypeople (who buy most of the Bibles) listed the NIV almost as much as the KJV. In contrast, almost no pastor listed the NIV. Laypeople also mentioned a greater variety of translations.
*The majority prefer that the pastor preach from a traditional, accurate translation. The KJV, NKJV, NASB and ESV are traditional, literal translations of the Bible. The CSB and HCSB are also accurate, though more contemporary translations, and even the NIV is much more accurate than free translations like the NLT or paraphrases like The Message. Pastors and laypeople overwhelmingly named accurate translations as their preference for pulpit use.
I do not presume to tell a pastor how to preach, but it I believe that pastors would do well to use an accurate translation from the pulpit. It has been my experience that many church members will go out and buy or download to their device the translation that their pastor uses. So choose your translation prayerfully, and use it consistently. Know your audience– just as a Hispanic pastor will choose a Spanish translation, a pastor needs to know the kind of congregation he has, and what will best communicate God’s word accurately and effectively to his people.
While reading the text from his preferred Bible translation, pastors would also do well to mention a variety of translations from time to time from the pulpit. Doing so can help clarify passages that are hard to understand, and also reminds the congregation that all English translations come from an original text that was in Hebrew, Aramaic or Greek.
Pastors should not condemn church members who are reading another translation of the Bible. Public condemnation of people over their Bible translation is unkind, and may humiliate a brother or sister in Christ who sincerely wants to know God’s word. Many new believers and young Christians prefer a more contemporary translation because they have difficulty understanding more traditional translations. If you have a conviction that they are not using a good translation of the Bible, you can instruct them lovingly and privately, as Priscilla and Aquila did with Apollos (see Acts 18:26).
Article copyright by Bob Rogers
A Colorado theater. A Connecticut elementary school. A Texas church. A concert in Las Vegas. A Florida high school. Such diverse places have this in common: they are locations of mass shootings.
When such horrific tragedies happen, we gasp, hug our children, lower our flags, pray, and ask, “Why?”
Soon a number of scapegoats will be brought forth to be sacrificed at the altar of our need to blame someone or something.
Some will blame a lack of gun control. They will say that if we had stricter gun control, the shooter could not have done this. Perhaps if assault rifles and machine guns were off the market, it could reduce the likelihood of such attacks. Those who defend Second Amendment rights disagree, saying criminals will always find illegal ways to get guns, and mass shootings have also happened in nations with strict gun laws.
Some will blame a lack of security. Perhaps improvements in security can be made, but the police and security guards cannot be everywhere.
Some will blame violence in the media, saying that it desensitizes the viewer and can lead to copy-cat actions. However, millions of other people watch TV and movies without having an urge to hurt anybody.
Others will blame the shooter’s upbringing and environment, as many of these shooters have a troubled past. Most people agree that more could be done to detect and treat mental illness, and report “red flags” such as violent threats on social media. But once again, we cannot know what is in the min and heart of every person.
In playing the “blame game,” we often fail to look at the greatest reason for the actions of each shooter and for each of us: the human heart.
Jeremiah 17:9 (ESV) says, “The heart is deceitful above all things, and desperately sick; who can understand it?” Jesus said that evil comes from within, out of the heart (Mark 7:21).
When the Gospel of John describes how Judas Iscariot got up from the Last Supper, left Jesus and the other disciples, and stepped outside to betray Christ, John adds this short sentence: “And it was night.” (John 13:30). John was speaking of the spiritual darkness of that moment, but it reminds me of the Colorado theater shooting in 2012 at the opening of the Batman movie, The Dark Knight. After that dark night of Jesus’s betrayal and death, a light arose, because this Jesus who died on the cross also arose from the dead to defeat evil and give us hope.
The greatest need that mankind has is not gun control, more police, controls over movies, or psychologists. Our greatest need is for a Savior who can change the heart. He alone can change our dark nights into bright mornings.
Article copyright by Bob Rogers.
In the runaway bestselling novel, The Da Vinci Code, author Dan Brown claims that Emperor Constantine “commissioned and financed a new Bible” and he “outlawed, gathered up, and burned” the existing gospels (Dan Brown, The Da Vinci Code, p. 234).
While reputable historians have rejected the claims of The Da Vinci Code as having no basis in fact, many people wonder, why should I believe the Bible?
The Bible itself claims to be the Word of God. We read in 2 Timothy 3:16 (NIV) that “all scripture is God-breathed…” I believe the Bible is the Word of God? Why? Not only does it claim to be the Word of God, but it passes three important tests:
1. It passes the test of corroboration.
In a trial, one of the things a judge or jury look for is corroborating testimony. If one witness sees something, and another witness agrees and says he saw the same thing, it gives extra credence to the truth of his words.
The Bible passes the test of corroboration, because so many other witnesses verify what the Bible says. Here are just a few examples:
Genesis 36:20 says the Horites were descendants of Esau, but some historians doubted they existed. In 1995 Giorgio Buccellati discovered the Horite capital city beneath modern Syrian city of Tell Mozan.
According to 1 Kings 9:28, King Solomon brought back 16 tons of gold from Ophir. But nobody knew that Ophir existed. In 1956 broken pottery found at Tell Qasile in Israel was inscribed, “gold of Ophir for Beth-Horon.”
The Roman historian Tacitus wrote that Nero persecuted the Christians, and then explained that “Christus” was crucified under Pontius Pilate, just as the Gospels record.
In 1990 a bone chest was discovered in Jerusalem that was inscribed “Caiaphas” and “Joseph, son of Caiaphas.” John 11 says Caiaphas was the high priest at Jesus’ trial, and Jewish historian Joseph says his full name was “Joseph, called Caiaphas.”
There are literally thousands of these kinds of historical and archaeological discoveries that identify people and places named in the Bible.
2. It passes the test of endurance.
The manuscript evidence of the Bible is an amazing story.
The Old Testament was written mostly in Hebrew and some in Aramaic, and copied down by hand. So how trustworthy is the text that has been copied and recopied for several thousand years? We got our answer when the Dead Sea Scrolls were discovered in 1947. The Dead Sea Scrolls were a thousand years older than any other manuscripts available at the time! Scholars eagerly studied them to see what errors would have been made in all those years of copying. To their amazement, there were almost no differences. For example, when they studied the Dead Sea Scroll of Isaiah, which is about 100 pages in English translation, they only found three minor spelling differences, similar to the difference in spelling Savior or Saviour.
The New Testament has by far the best manuscript evidence of any other ancient document. There are 5,400 ancient Greek manuscripts of the New Testament that scholars can study to figure out what the original text said. Compare that with the classical works of Plato, Herodotus, and Aristophanes, that have anywhere from one to 20 manuscripts.
At one time, liberal scholars claimed that the Gospel of John must have been written long after John’s life, in the late second century. But then a papyrus was discovered in Southern Egypt of the Gospel of John carbon dated to A.D. 125. Since John was probably written at Ephesus, it had to have been written long before A.D. 125 to have time to travel to Southern Egypt.
The Bible has outlasted the empires of Egypt, Assyria, Babylon, Greece and Rome. It survived the invasions of the Goths and Vikings and the neglect of the Dark Ages. It survived the skepticism of the Enlightenment and the Age of Reason. Over the centuries, people have attacked the people, banned the Bible and even burned the Bible, but the Bible continues to endure as the number one bestselling book of all time.
3. It passes the test of experience.
Millions of people have read the Bible and found that it spoke to their hearts.
Lewis Wallace was a Union general in the Civil War, and then became governor of the territory of New Mexico. He met the atheist scholar Robert Ingersoll and was unable
to refute Ingersoll’s arguments against the Bible. So he studied everything he could about the life of Jesus, and became convinced that Jesus was everything the Bible says he was. In the process, Wallace wrote a novel, called Ben Hur about a man who meets Jesus and gives his life to Christ.
Alexander Solzhenitsyn was a Russian who was sent to the Soviet labor camps for eight years for writing disparaging comments about the Soviet leader, Stalin. There he became convinced that only the message of the Bible explained the human condition of sin and gave the solution for changing the human heart. Solzhenitsyn’s writings about the Soviet prisons and Russian history are considered some of the greatest writings about communism in the USSR.
I grew up the son of a U.S. Army chaplain. In the seventh grade, I began to read about ten chapters of the Bible every day. I could not get enough of it, I was so thirsty to read more and know more about the scripture. And the more I read the Bible, the more my life changed. Finally, in the tenth grade, I sensed that God was calling me to preach His Word.
Why do I believe the Bible? It passes the test of corroboration and test of endurance, but most of all, I have experienced it’s life-changing message, and so have millions of others. How about you?
Article copyright by Bob Rogers.
Some people say that the Bible bans tattoos, because of Leviticus 19:28: “‘Do not cut your bodies for the dead or put tattoo marks on yourselves. I am the LORD.” However, this is a misinterpretation of scripture.
We have to be careful about projecting our cultural viewpoint on this issue. If one reads the context, it is referring to tattoo markings as a memorial to the dead in pagan practice. If someone insisted on a blanket ban on all tattoos based on Leviticus 19:28, to be consistent he or she would also have to ban all haircuts based on the previous verse, which says “do not cut off the hair at the sides of your head…” Without looking at the background, one might assume this forbids haircuts, but from Leviticus 21:5, 1 Kings 18:28 we can determine that this was a pagan practice, and the concern was to avoid a pagan practice.
Most people would agree that haircuts are permitted, but if there was a haircut commonly done to worship some false god, then we should avoid that. For example, Christians in Thailand would want to avoid getting haircuts that look like Buddhist monks.
If you apply this same logic to Leviticus 19:28, then you would have to say that the Bible is not banning all tattoos, but it is warning against pagan tattoos. Deuteronomy 14:1-2 and Jeremiah 48:37 also refer to cutting of the body as common in pagan religion, so it would appear that this was the problem with tattoos in Leviticus 19:28.
Three other points to consider about tattoos:
1) Tattoos should be done by a professional, to avoid health risks. (Remember, the body is the temple of the Holy Spirit.)
2) Tattoos should not be placed on private body parts (breast, buttocks, etc.) by a person of the opposite sex, as this is immodest and sexually provocative contact between the sexes.
3) Remember that scripture teaches us not to do something which would cause your brother or sister in Christ to stumble (see Romans 14, especially verse 21.) That’s why, in my personal opinion, tattoos that can be covered by normal clothing are preferable. I know a college student who decided to put a tattoo on her foot with the words “Send Me” as a reminder to go where God would send, based on Romans 10:15. Certainly a tattoo like this that reminds a person of his or her calling and is covered and does not call attention to oneself cannot be said to be unholy. In fact, its very holy, indeed!
Copyright by Bob Rogers.
After the terrorist attacks of September 11, 2001, country singer Alan Jackson wrote a hit song, asking, “Where were you when the world stopped turnin’ that September day?” One line in that song expressed how little most Americans understand the Middle East:
“I’m just a singer of simple songs
I’m not a real political man
I watch CNN, but I’m not sure I can tell you
The diff’rence in Iraq and Iran.”
So how does one piece together the puzzle of the Middle East? There are four important pieces to the puzzle that are key. Fit these four pieces in place, and you will get a good picture of why there is conflict in the Middle East:
1. Muslims are not all alike. Most Americans assume that all Muslims are the same. In fact, there are two major branches of Islam: Sunni and Shiite. They have different doctrines, and a long history of bitter conflict. On the Shiite side is Iran, southern Iraq, rebels in Yemen, Hezbollah in Lebanon, and Bashar al-Assad, dictator of Syria. On the Sunni side is most of the rest of the Muslim world, including northern and western Iraq, the government in Yemen, the Islamic State (ISIS), the majority of Syria, and such large nations as Saudi Arabia, Egypt and Turkey. You do the math.
2. Middle Easterners are not all Arabs. Most Americans assume all Middle Easterners are either Arabs or Jews. In fact, there are three other major ethnic groups in the Middle East that speak different languages and have different cultures: Turks, Kurds and Persians. Jews dominate Israel, and most of the southern part of the Middle East is Arab, including Egypt and Saudi Arabia, but as one goes north, there are other ethnicities. Turks are the majority in Turkey, but some 20% of Turkey are Kurds. Iran is primarily Persian. There are also ethnic groups like the Coptic Christians of Egypt, Druze in Lebanon, Assyrian Christians in Iraq, and Yazidis in Iraq (who are Kurds but not Muslim).
3. Many of their national boundaries were forced on the Middle East. Before World War I, the Ottoman Empire ruled a vast area that included what is now Turkey, Iraq, Lebanon, Syria, Jordan, Israel, and Saudi Arabia (even Egypt was subject to the Ottoman Empire). The Ottomans sided with Germany in WWI, and lost everything but Turkey after the war. Europeans, who didn’t understand the region, drew new national boundaries to create many of the nations we now have in that region, most notably splitting up the region inhabited by 25 million Kurds into parts of Iran, Turkey, Iraq and Syria. Thus the Kurds have been a mistreated minority in their own homeland. What is more, they created a new nation called Iraq, out of three former Ottoman provinces that had no natural commonality, with Kurds in the north, Sunni Arabs in the middle, and Shi’a Arabs in the south. No wonder Iraq is in constant conflict.
4. There are two sides to the story in the Israeli-Palestinian conflict. Before World War I, the population of Palestine was about 90% Arab. The Ottoman Empire turned over Palestine to British rule after WWI, and the British encouraged Jews, who had no homeland, to move to Palestine. Jews immigrated there in such massive numbers, buying up the best land, that by World War II, the Jews were nearly equal in number to Arabs. Palestinians deeply resented this, which they saw as an invasion of their homeland. After the Nazi holocaust of World War II, many more Jews fled to Palestine. Britain tried to divide the nation between the Palestinian Arabs and the Jews, but this just led to war, which the Jews won, establishing the state of Israel in 1948. Feeling disenfranchised, Palestinians have resorted to riots and terrorism ever since then.
This is only a simplified summary of the Middle East. There are many other pieces to the puzzle, and other complicating factors. But if you understand these four key pieces above, you will have a much clearer picture of the Middle East puzzle.
(Dr. Bob Rogers has a Th.D. in Church History, and has taught History of the Middle East at The Baptist College of Florida.)
In 2003, Holman Bible Publishers, which is owned by Lifeway Christian Resources of the Southern Baptist Convention, released a completely new translation of the Bible, called the Holman Christian Standard Bible (HCSB), which was used in all of LifeWay’s literature, including its Sunday school curriculum. The HCSB was nearly as readable as the popular New International Version (NIV), yet closer to the New American Standard Bible in accuracy. When Zondervan revised the NIV in 2011, making it more accurate in some ways but gender neutral in reference to mankind, messengers to the Southern Baptist Convention publicly condemned the revision, and some pastors who were using the NIV, myself included, switched to the HCSB. Now the HCSB is no more.
In 2017, Holman released a radical revision of the HCSB, under the new name, the Christian Standard Bible (CSB). It is now the translation used in LifeWay literature instead of the HCSB. So what’s the difference? Basically, the CSB has positioned itself between the New International Version (NIV) and the English Standard Version (ESV). It is nearly as contemporary and readable and almost as gender-neutral as the NIV, but nearly as accurate and literal as the ESV.
1. The CSB is more gender neutral.
Interestingly, the CSB follows the gender neutral trend of the NIV far more than the HCSB did. Even the HCSB had begun to use “people” instead of “men” in places where the text clearly refers to people in general, like Matthew 4:19 where it refers to Jesus teaching His disciples to “fish for men.” But the CSB goes much further. In Proverbs 27:17, the CSB says, “Iron sharpens iron, and one person sharpens another.” (The HCSB has “men.”) One may argue that the context implies all people there, although men’s groups have often equated it to masculinity. A more significant change is the constant reference to the believers in the church in the New Testament letters as “brothers” in the HCSB. The CSB changes this to “brothers and sisters.” So we read in Romans 16:14, “Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas and the brothers and sisters who are with them.” Again, the reasoning for this is that the apostle must have had in mind all members of the congregation, both male and female (although all of the Greek names in Romans 16:14 happen to be male).
To be fair, the CSB avoids the extremes examples of gender neutral language found in the NIV. The NIV goes so far as to translate the Hebrew ab, father, as “parent” in Malachi 4:6, and in Hebrews 12:7 it says “God is treating you as children,” although the Greek word is “sons.” The CSB does not goes this far; in both of these passages, the CSB uses the masculine word, and the CSB is consistent in always referring to God with the masculine pronoun (as is the NIV).
2. The CSB is more traditional.
The HCSB broke translation tradition in several ways, including the frequent, but inconsistent use of the literal “Yahweh” instead of the traditional “LORD” in all capital letters to translate the Hebrew name for God, Yahweh. The HCSB also translated the Greek christos as “Messiah,” since many people did not understand that Christ and Messiah are Greek and Hebrew words for the same title, Anointed One. In contrast, the CSB has returned to more traditional wording. The CSB uses “LORD” in the Old Testament for Yahweh and often uses “Christ,” for christos in the New Testament, although the CSB does use “Messiah” in some places where a declaration of faith is made about Jesus, such as John 11:27: “I believe you are the Messiah, the Son of God…”
3. The CSB is more literal.
A good example of how the CSB is more literal than the HCSB would be Psalm 1:1, which the CSB translates literally: “How happy is the one who does not walk in the advice of the wicked or stand in the pathway of sinners or sit in the company of mockers.” The HCSB paraphrased the “walk, stand, sit” poetry of Psalm 1:1 this way: “How happy is the man who does not follow the advice of the wicked or take the path of sinners or join a group of mockers!” (Notice again, however, that the HCSB uses “man,” while the CSB uses the gender neutral “one.”)
4. The CSB no longer capitalizes pronouns referring to God.
A fourth major revision of the CSB is that it dropped the capitalization of pronouns referring to God. The HCSB showed reverence to God by capitalizing all pronouns that referred to God, as does the New American Standard Bible (NASB). The CSB does not (nor does the KJV or ESV). The CSB translators reasoned that it is not always clear in the context if the reference is to God. Thus we see the difference in John 15:26, a passage which refers to all three persons of the Trinity. This verse is translated by the HCSB: “When the Counselor comes, the One I will send to you from the Father– the Spirit of truth who proceeds from the Father– He will testify about Me.” But John 15:26 is translated this way in the CSB: “When the Counselor comes, the one I will send to you from the Father– the Spirit of truth who proceeds from the Father– he will testify about me.”
No translation is perfect, as they are made by imperfect people, and language is constantly changing. As I said at the beginning, the CSB has positioned itself between the readable, gender-neutral NIV and the more literal ESV. In doing so, it has eliminated some of the quirky, fascinating translation characteristics of the HCSB. For this reason, I hope that the HCSB will still be available for those who want something different. Each person will need to make his (or her) own choice, and never forget that the Author is God, not man (or humanity).
(For more study on changes from the HCSB to CSB, here is a good resource: https://docs.google.com/document/d/1U7uvZHYsCtSpQdKNwrS6zZYSre-MdY7GbDQZzefWs50/pub)
Copyright 2017 by Bill Hurt
(Dr. Bill Hurt is the senior pastor of Pleasant Hill Baptist Church, Columbus, Mississippi. When he posted the following thoughts on Facebook, I found them so profound that I asked his permission to share it as a guest blog post, and he graciously agreed.)
The other day I shook hands with an individual and they commented on the softness of mine. They went on to say: “I bet those hands have never seen a hard day’s work.”
In some ways that statement is true, and it got me thinking about these hands of mine. They’ve never overhauled an engine on a car. Never plowed a field. Never hoed a garden. Never worked on an assembly line.
There are a lot of hard working activities these hands have never done, but they have taken a lifeless baby from the arms of a broken mother. They have taken a gun out of the hand of a man about to end his life. They have taken a bottle from an individual who was drinking their life away. They have raised and lowered children and adults in the baptismal waters. They have written numerous sermons. They have joined couples in matrimony. They have built churches on foreign soil. They have held the hands of the dying. They have received strangers into the Kingdom. They have dedicated and blessed countless babies. They have wiped the tears from grieving parents, spouses, and children. They have shaken the hands of the upper, middle, and lower class of society. They have held the hands of those who have prayed to receive Christ. They have removed debris from the rubble of destroyed churches. They have welcomed the homeless and offered them a place to sleep. I’m no different from any other preacher out there. Our hands are used quite frequently to serve. The endurance and strength to do these things come from another set of hands which happen to be nail pierced. After all, we’re called to be his hands and feet. I guess these hands are soft, but they are forgiven and ready for service.
Copyright 2017 by Bob Rogers.
Your child is wronged by another child, and when you try to talk to her parents, they tell you off. A friend gets angry with you and refuses to talk to you. A fellow worker never shows you respect, always going over your head. How do you deal with difficult people? My grandfather loved to answer this dilemma with Romans 12:18, “If it is possible, as far as it depends on you, live at peace with everyone.”
This verse recognizes two important facts about dealing with difficult people: 1) we should live at peace with people, and 2) it’s not always possible. In fact, Romans 12 gives us four ways to deal with difficult people when peace is possible, and four ways to deal with them when peace is not possible.
When peace is possible
Romans 12:14-16 gives us some practical ways to live at peace with difficult people.
1. Be a blessing (v. 14)
Paul says, “Bless those who persecute you; bless and do not curse.” This statement, like several others here, refer back to Jesus’ word in the Sermon on the Mount. Jesus told us, “Love your enemies, and pray for those who persecute you” (Matthew 5:44).
Paul must have remembered his own past with this statement, for many years before, Paul was the young Pharisee named Saul who held the coats of those who stoned to death the first Christian martyr, Stephen. Acts 7:60 records that as he died, Stephen said, “Lord, do not hold this sin against them.”
2. Be empathetic (v. 15)
In verse 15 he adds, “Rejoice with those who rejoice; mourn with those who mourn.” This is more than sympathy; it is empathy. It is identifying with those who hurt. This is a critical response to a difficult person, because when we can identify with them and understand why they act the way they do, then we will be much better at relating to them.
3. Be agreeable (v. 16a)
Verse 16 begins, “Live in harmony with one another.” Literally, the Greek means to “have the same mind toward one another.” We can disagree in substance and still be agreeable in spirit.
4. Be humble (v. 16b)
Sometimes the reason that the other person is so difficult to deal with us because the problem is within ourselves! Thus Paul reminds us, “Do not be proud, but be willing to associate with people of low position. Do not be conceited.” As Proverbs 3:7 says, “Do not be wise in your own eyes.”
When peace is impossible
Paul said in verse 18 to live at peace “if it is possible” and if “it depends on you.” He was recognizing that there are times when it is impossible for us to bring about peace in our own power. So what do you do when there is no peace? What do you do when it’s out of your hands?
1. Do not seek personal revenge (v. 17a, 19a)
Although I have listed this under the category of “when peace is impossible,” it probably fits under both categories. This is a principle that goes both ways.
Verse 17 says, “Do not repay anyone evil for evil…” Verse 19 says, “Do not take revenge, my friends…” Jesus also taught the same thing in the Sermon on the Mount. He said, “If someone strikes you on the right cheek, turn to him the other also…If someone forces you to go one mile, go with him two miles” (Matthew 5:39, 41). Jesus was not talking about social injustice; He was making reference to personal insults. As Proverbs 12:16 says, it is wise to ignore an insult.
2. Do what is right (v. 17b)
We do not need to let the meanness of another person drag us down to their level. Thus verse 17 continues, “Be careful to do what is right in the eyes of everybody.” We must decide that even when the other person refuses to do what is right, that we will do what is right. Even when we cannot keep the peace, we can keep our integrity.
3. Let God avenge (v. 19b)
Verse 19 begins by saying, “Do not take revenge” but the verse goes on to say, “leave room for God’s wrath.” That is, we do not take revenge for personal insults and injuries, but we do make room for God to work his vengeance, particularly against social injustice.
When the Hebrews fled across the Red Sea and Pharaoh chased them, God allowed the Egyptians to drown in the sea, and Exodus 15 records the song of rejoicing that Moses sang at their defeat. Proverbs 11:10 says that “when the wicked perish, there are shouts of joy.” While it is a virtue to overlook a personal insult, it is not a virtue to overlook a social injustice. The former is gracious; the latter is gross negligence.
4. Overcome evil with good (v. 20-21)
Paul says, “’If your enemy is hungry, feed him; if he is thirsty, give him something to drink. In doing this, you will heap burning coals on his head.’ [A quotation of Proverbs 25:21-22.] Do not be overcome by evil, but overcome evil with good.”
We can read Romans 12:20-21 on two levels: On a personal level, “kill him with kindness.” If your enemy is hungry, feed him. Let his evil be in such contrast to your goodness, that evil will be conquered by good. You may change his heart. On a social level, God will bring about the vengeance, often by using the judicial system, law enforcement and the military to bring about justice. In this way, you are leaving room for God’s wrath.
To sum up, how do you deal with difficult people? If possible, as far as it depends on you, live at peace with them. If possible, be a blessing, be empathetic, be agreeable, be humble. Respond to their personal insults with personal kindness. And if none of those things are possible, you may just need to walk away and let God deal with them.
How does God want you to deal with your difficult person?