What is the Book of Life? 1 of 3

So Moses returned to the LORD and said, "Oh, this people has committed a great sin; they have made for themselves a god of gold. Now if You would only forgive their sin. But if not, please erase me from the book You have written." The LORD replied to Moses: "Whoever has sinned against Me I will erase from My book. Now go, lead the people to the place I told you about; see, My angel will go before you. But on the day I settle accounts, I will hold them accountable for their sin." - Exodus 32:31-34 HCSB

The idea of the Book of Life (“Sefer ha ch’aim” in Hebrew) first appears when Moses pled with the Lord not to destroy the people for worshipping the golden calf while Yahweh was giving Moses the Law on Mount Sinai.[1] Like the faithful shepherd he was, Moses stood with the people and basically said, “What you do to them, do to me too.”

In his argument, Moses implied that he and the people were already in the book and that recalcitrant sin would get them erased from it. The Lord confirmed this by saying that only those who stubbornly remained in their sins would be erased. He further intimated that the Book would be a critical element “on the day I settle accounts.”

This concept of stubborn sin resulting in one’s name being blotted out of the Sefer ha Ch’aim was continued when God called on the people to choose life under the Law or death outside of it. The Lord made it clear that anyone who thought to himself “I will have peace even though I follow my own stubborn heart” was well on their way to destruction. He stated that He would not be willing to forgive such a recalcitrant person and that their name would be “blotted out” under heaven.[2]

Much may be learned about the Sefer ha Ch’aim from King David. When Hashem took King David’s baby in response to David’s adultery, deceit and murder, David took comfort in the knowledge that his baby was in heaven. As we will see in this 3-part series, entrance into heaven is contingent upon one’s name being in the Book of Life. Therefore, David believed his baby was automatically written into the Book at conception.[3]

As Hashem had already said in Exodus, only our rebellion removes us. Since a child cannot be held accountable for its sins, a child who dies under that “age of accountability” automatically goes to heaven.

Afterward, in his psalm of repentance, King David asked the Lord to “blot out” his rebellion.[4] So not only our names (in essence our existence) but also our actions are recorded in the Book of Life. David also stated that God also records our day to day “wanderings” and our emotional trials.[5]

[1] Exodus 32:31-34; Deuteronomy 9:14
[2] Deuteronomy 29:18-21
[3] 2 Samuel 12:22-23
[4] Psalm 51:1-4
[5] Psalm 56:8

Mumbled Prayers

In the same way the Spirit also joins to help in our weakness, because we do not know what to pray for as we should, but the Spirit Himself intercedes for us with unspoken groanings. - Romans 8:26 HCSB

Have you ever gone by a baby’s cradle and heard what the baby had to say? It sounds like just so much mumbling, babbling and general gibberish. If you were to gather all the most renowned linguistic scholars around that cradle and have them listen for an hour, they would not be able to make heads or tails of the baby’s mumblings.

However, let the child’s parents only come briefly into the room and they will surely be able to interpret the infant’s babblings as a desire for food, water, play time or a hug. Their heart’s fascination and the intimate time they have spent with their child affords them comprehension that is lost to even the world’s greatest minds.

Similarly, the Holy Spirit Who has been given to us by the Father at the behest of the Son of God,[1] enters and makes of the bodies of believers a Temple.[2] There the Spirit resides, gently reminding us of the Son’s call upon our lives and the teachings He gave to the Apostles to pass on to us.[3]

Keeping the Spirit’s role in mind is critical to our understanding of the spiritual gifts. Some would teach that all Christians should speak in “tongues”, though there is no indication in the Scriptures that any gift (with the exception of love) is universal in nature. Still others, when faced with Scriptural teaching on the issue will point to today’s verse and say that the gibberish they speak in church is the Spirit’s intercession with unspoken groanings.

May I point out a couple of problems with this argument? First, it should be the SPIRIT’S groanings – not our own. Second – it should be happening in times of tremendously difficult prayer – not in the hoopla of a wild celebration of emotional chaos. Third it is UNSPOKEN! It is not necessarily heard by anyone other than God Himself! Fourth, the purpose is communication – not ignorant babbling.[4]

There will be times when we are in so much trouble or in so much pain that we don’t even know what to ask. There will be times when we really realize that our hearts are “more deceitful than anything else and desperately sick” and we can’t even know it ourselves,[5] and we’ll begin doubting our own minds and mistrusting our own motivations. Let’s not worry about it. The Spirit has our back. The Spirit will ensure that our deepest desires are correctly verbalized and explained to the Father.

The Lord is fully capable of examining the mind, of testing the heart and of giving each according to his way, according to what his actions deserve.[6] He will even understand our desperate, panic stricken or mumbled prayers.


[1] John 14:16
[2] 1 Corinthians 6:19-20
[3] John 14:26-29
[4] 1 Corinthians 14:9, 15, 19, 26
[5] Jeremiah 17:9
[6] Jeremiah 17:10

Good Lamps

Bibliology – Communication

Therefore, since we have this ministry, as we have received mercy, we do not give up. Instead, we have renounced shameful secret things, not walking in deceit or distorting God's message, but in God's sight we commend ourselves to every person's conscience by an open display of the truth. - 2 Corinthians 4:1-2 HCSB

The Messiah once taught, "You are the light of the world. A city situated on a hill cannot be hidden. No one lights a lamp and puts it under a basket, but rather on a lampstand, and it gives light for all who are in the house. In the same way, let your light shine before men, so that they may see your good works and give glory to your Father in heaven.”[1]

What does a good lamp do but pass light on from the source to the world? It would be a very poor lamp that drew more attention to its own shape and form than to the light. Christ is the Light of the world. Life was in Him, and that life was the light of men. That light shines in the darkness, yet the darkness did not overcome it.[2]

John the Baptist was an example of an outstanding “lamp” and the Scriptures say of him; “He came as a witness to testify about the light, so that all might believe through him. He was not the light, but he came to testify about the light.”[3]

Our unfortunate problem in communicating the Gospel is that we often bring so much attention to ourselves or our thoughts[4] that we are effectively veiling the light from the eyes of men. Like dirty lamps, we preach the Word, but not all of it. Like broken lamps, we preach the Word, but do not practice it; so we short out before actually being able to illumine anyone.

Paul took hope in the mercy he had received from the Lord and was grateful for the opportunity to minister to others. This helped him in tremendously difficult circumstances to not give up. He polished, dusted and shone himself, renouncing “shameful secret things” and “not walking in deceit”, so as to pass on the most biblical lumens possible.

He did not distort God’s message in a sick attempt to make it more palatable or conform to the world’s latest ideology. He presented it in an open display of the truth. That means that he taught the Word as it was, applied it correctly and without apology, and made sure that his life backed up what he was preaching. He did not boast of his own skills or present himself in a white sequined suit. He did not speak like a bumpkin and so distract people from the Truth by his errors and poor presentation that the Word came to no effect.[5] He made sure that neither his excellent performance nor his crass presentation stood between the people and their God.




[1] Matthew 5:14-16
[2] John 1:4-5
[3] John 1:7-8
[4] Proverbs 30:5-6
[5] Proverbs 16:21

The Thunderous Voice of God

A Davidic psalm. Give the LORD--you heavenly beings--give the LORD glory and strength. Give the LORD the glory due His name; worship the LORD in the splendor of His holiness. The voice of the LORD is above the waters. The God of glory thunders--the LORD, above vast waters, the voice of the LORD in power, the voice of the LORD in splendor. - Psalms 29:1-4 HCSB

[1] There is an understandable emphasis in devotional theology on listening for the “soft whispering voice”[2] of the Lord as we meditate upon His word.

However, I am concerned that too much emphasis on one verse is causing us to get a distorted view of a right relationship with God Almighty.

The Psalmist, a man known for his phenomenal personal devotions that have inspired humanity for thousands of years, said we also need to acknowledge God’s glory and strength. We must give the Lord the glory due to His name and worship the splendor of His holiness.

The Psalmist said that the voice of God could be heard over the sounds of the crashing waves, above vast waters. The voice of God thunders with power. It can break cedars – even shatter them. He has the ability to make the ground under entire nations skip like a calf. His voice shakes the wilderness. It makes deer give premature birth and strips the woodlands bare. How can we not respond with the cry of the angels, “Glory!”?[3]

Solomon, the wisest of us all,[4] agreed with this view of God. He said that God’s wisdom “calls out in the street; she raises her voice in the public squares. She cries out above the commotion; she speaks at the entrance of the city gates: ‘How long, foolish ones, will you love ignorance? How long will you mockers enjoy mocking and you fools hate knowledge? If you turn to my discipline, then I will pour out my spirit on you and teach you my words.’”[5]

"Is not My word like fire"--the LORD's declaration--"and like a sledgehammer that pulverizes rock?”[6] By emphasizing God’s gentleness to the point of emasculation, we have created a God that we can easily ignore. We can say, “Oh! Was that Your voice? I didn’t realize.” Like recalcitrant children we can petulantly respond to His rebuke with, “I didn’t hear You.”

Hashem leaves us no such possibility. His presence surrounds us “for in Him we live and move and exist.”[7] His voice roars truth into our ears, shouts out wisdom and demands the unconditional surrender of our spirits.[8]

Only when we acknowledge this aspect of God; when we bow the knee to the Lord who sits enthroned, King forever; only when we dip our banner to His sovereignty and obey what we know will we be granted much needed strength and blessed at last with His peace.[9]


[1] Rosh Hanikra, north-west Israel
[2] 1 Kings 19:12
[3] Psalm 29:5-9
[4] 1 Kings 4:29-34
[5] Proverbs 1:20-23
[6] Jeremiah 23:29
[7] Acts 17:28
[8] Philippians 2:9-11
[9] Psalm 29:10-11

Who Can Exorcise?

Put on the full armor of God so that you can stand against the tactics of the Devil. For our battle is not against flesh and blood, but against the rulers, against the authorities, against the world powers of this darkness, against the spiritual forces of evil in the heavens. - Ephesians 6:11-12 HCSB

Not only the Twelve, [2] but all of Jesus’ disciples were authorized to drive out unclean spirits.[3] At first, they were not universally successful because they didn’t realize how much prayer and fasting played a part in the matter.[4] Besides, they had not yet been granted the Holy Spirit.

After Pentecost, Peter was able to exorcise demons with complete success.[5] Paul was able to exorcise a young demon possessed girl without fanfare or ritual by simply commanding the demon in the name of Jesus Christ to come out of her.[6] The spiritual authority Paul commanded at the Master’s behest was so compelling that even facecloths or work aprons that had touched his skin could make evil spirits leave people.[7]

Lest we think that one had to be one of the twelve apostles or at least one of the Seventy to have this authority, let’s keep Philip the evangelist in mind. The crowds paid riveted attention to his messages, for unclean spirits, crying out with a loud voice, came out of many who were possessed during his services.[8]

One does not have to be a Christian to be able to exorcise. Jesus said that some would exorcise and yet not make it into heaven.[9] He also stated that some of the Pharisees’ own sons were able to drive out demons.[10] Luke records that itinerant Jewish exorcists tried to simply use Jesus’ name as a new mantra to add to their demon fighting arsenal. However, seven of them (all brothers – sons of one named Sceva) discovered that there was great risk involved in this. Sceva’s sons, obviously unbelievers, made an unsuccessful attempt to exorcise using Jesus’ and Paul’s names and got seriously trounced for their hubris.[11]

The parable of the man repossessed demonstrates the need for submission to the Lordship of Christ. Once the Holy Spirit takes residence within us, demonic forces cannot reenter. If we simply try to reform ourselves, without placing ourselves under the jurisdiction of the Spirit, we will end up in a worse state than before.[12]

Jesus referred to exorcism as part of His great work[13] and said, “I assure you: The one who believes in Me will also do the works that I do. And he will do even greater works than these, because I am going to the Father.”[14] He then gave us the Holy Spirit to empower us and included exorcism in the Great Commission.[15]

Paul confirmed this aspect of our Christian walk and exhorted us to be careful to wear our spiritual armor in our clashes with rulers, authorities, powers of darkness and spiritual forces of evil in the heavens. All Christians may now judge these “fallen angels.”

[2] Matthew 10:1; Mark 6:7
[3] Mark 9:38-40; Luke 10:17
[4] Mark 9:18, 28-29
[5] Acts 5:15-16
[6] Acts 16:18
[7] Acts 19:11-12
[8] Acts 8:5-7
[9] Matthew 7:22-23
[10] Matthew 12:24-27
[11] Acts 19:13-16
[12] Matthew 12:43-45
[13] Luke 13:32
[14] John 14:12
[15] Mark 16:15-17

Snake Handlers?

Then He said to them, "Go into all the world and preach the gospel to the whole creation. Whoever believes and is baptized will be saved, but whoever does not believe will be condemned. And these signs will accompany those who believe: In My name they will drive out demons; they will speak in new languages; they will pick up snakes; if they should drink anything deadly, it will never harm them; they will lay hands on the sick, and they will get well." - Mark 16:15-18 HCSB

[1] First, allow me to make a statement that will not be well received by many. The authenticity of Mark 16:9-20 as canonical scripture is a matter of some debate. Though 99% of the later Greek manuscripts contain them, neither of the two earliest Greek manuscripts, the Sinaiticus nor the Vaticanus, contain the last twelve verses. Around the time Constantine asked Eusebius, a church historian who lived around AD 300, for copies of Scriptures to give to the churches of Constantinople, Eusebius opined that “accurate” copies of the gospel ended at verse 8 and did not include them in his canon.[2] Apparently, Clement of Rome, Clement of Alexandria, Origen and Jerome all agreed.

Second, it is important to note that the early church did not systematically use these verses as impetus for righteous behavior. Mr. George Hensley, after reading this passage in 1910, began handling snakes in church, a practice that since spread throughout the Appalachians. However, when we carefully examine each of the “signs” of a believer and compare them to the rest of the Scriptures, we note a glaring disparity.

Driving out demons was the single most common practice in the early church and is supported elsewhere.[3] Speaking in new languages was practiced at Pentecost but was later specifically listed as being the “least” of the gifts[4] and was strictly regulated.[5] However, though Paul had one famous incident with a snake bite, he neither handled the snake on purpose nor made a big deal out of miraculous escape.[6] Also, other than Papias (c.125-150) who mentioned that one Justus Barsabbas once drank poison without suffering any ill effects, I know of neither Scriptural nor patristic writings that encourage autopoisoning as a liturgical habit! On the other hand, prayers for miraculous healing were common, supported widely throughout the Word and even commanded![7]

If the early church had considered this passage to be authoritative, you would expect to see regular mention of handling snakes and drinking poison. No evidence for this behavior exists. Therefore, we may assume that the earliest members of the church, those who actually knew the apostles first hand, did not consider this passage authoritative and draw our own conclusions.


[1] http://www.cnn.com/US/9902/12/snake.bite.family/ from a CNN article on snakebite orphans
[2] “Quaest ad Marinum”
[3] Ephesians 6:11-13
[4] 1 Corinthians 12:10, 28, 31; 13:1, 13; 14:1-5
[5] 1 Corinthians 14
[6] Acts 28:3-6
[7] James 5:16

Do Demons Still Possess?

For the Sadducees say there is no resurrection, and no angel or spirit, but the Pharisees affirm them all. - Acts 23:8 HCSB

[1]I find it ironic that two thousand years later we are still debating this issue. Both the Scriptures and practical experience indicate that demonic influence has not waned. There is no indication in the Word that their activity ever declined during the beginning of the Church.

Jesus taught that people will attempt use their powers of exorcism as an argument for their salvation on the Day of Judgment[2], which would seem to indicate that demons will both possess humans and be evicted from humans down to the very end.

Paul warned the Corinthians that though idols are only so much wood and stone, the demons that surround those idols are very real and should be taken into consideration.[3] Just because they cannot possess Christians does not mean that they are harmless. Besides, who would want to offend the Lord by participating in any ceremony that glorifies the enemy?

I am not an advocate of conspiracy theories. I don’t think the Illuminati are manipulating us. I do, however, believe that there are too many coincidences in the field of politicosocioeconomics for there to not be some coordination going on. Paul also gave us some insight into the vast spiritual cabal that orchestrates many of the world’s conspiracies. He said that the Devil is the ruler of the atmospheric domain and that He is the spirit that works in the disobedient.[4]

This atmospheric principle has something going on that I haven’t seen carefully examined in the theological tomes I have read. Satan roams the earth, and walks around on it.[5] However, when he tried to harm Job directly, without influencing the minds of humans,[6] he used lightning[7] and wind.[8] I think that it is significant that he used the same tactics on the Messiah.[9] Paul also described demonic forces as being “in the heavens.”[10] At some point, I want to take the time to carefully consider the ramifications of that idea.

Back to the question! The Devil has carefully considered tactics and Christians are to do battle with Lucifer’s spiritual horde. Our battle is not against flesh and blood, but against the rulers, against the authorities, against the world powers of this darkness, against the spiritual forces of evil that are in the heavens.[11]

This is why we must be careful to wear spiritual armor composed of truth, righteousness, readiness to witness, faith and above all salvation. We must always pray and act under the guidance of the Holy Spirit so that we don’t expose ourselves to the flaming arrows of the evil one. [12]

If we keep these passages in mind, it becomes clear that demons still exist and are an immanent threat. To think otherwise is foolish and very, very dangerous.

[1] St. Anthony Plagued by Demons; by Martin Schongauer; 1480s
[2] Matthew 7:22
[3] 1 Corinthians 10:18-22
[4] Ephesians 2:1-2; 1 John 5:19
[5] Job 1:7
[6] Job 1:15
[7] Job 1:16
[8] Job 1:19
[9] Mark 4:36-41
[10] Ephesians 6:12
[11] Ephesians 6:11-12
[12] Ephesians 6:13-18

Be Ready With an Answer

To the weak I became weak, in order to win the weak. I have become all things to all people, so that I may by all means save some. - 1 Corinthians 9:22 HCSB

Have you ever wanted to determine, once and for all to your intellectual satisfaction, that there actually is a God? Have you ever had to deal with someone who did not believe in the existence of a Supreme Being and placed your faith on the same order as Santa Claus and the Tooth Fairy? Have you ever, in those late night hours when you were alone and looking on the shambles of your life, reached out with your heart and asked, “Is there anybody out there?”

In order to deal intelligently with the study of religion, with its multitude of forms, denominations, cults and schisms, you have to first develop a better understanding of the study called “apologetics”. Apologetics is simply a systematic way of arguing in defense of Christianity. It does not mean you are apologizing for being a Christian; it means you are explaining reasonably why you believe that Christianity is Divinely inspired when there are so many other religions that make the same claims.

Keep your thoughts in line with Scripture.
There are some Scriptural guidelines for the study of apologetics. Christians are warned, “Be careful that no one takes you captive through philosophy and empty deceit based on human tradition, based on the elemental forces of the world, and not based on Christ.”[1] There are many dangers inherent in blindly swallowing the multitude of philosophies out there. The righteous need to always compare the findings of our minds to the Scriptures and the wisdom of other, older believers so that we don’t go off on wild tangents.

Be able to answer any question concerning the faith at any time to anyone.
Peter urged, “But set apart the Messiah as Lord in your hearts, and always be ready to give a defense to anyone who asks you for a reason for the hope that is in you. However, do this with gentleness and respect, keeping your conscience clear, so that when you are accused, those who denounce your Christian life will be put to shame.”[2]

We are commanded to be able to answer any man as to the reasons behind our faith and our joy. We must be ready at any time, under any circumstances to “reason together.” All Christians encounter questions like “Why do you have such hope when the world is falling down around our ears?” “Why do you believe that such an old, outdated book like the Bible is Divinely inspired?” “Why do you even believe there is a God when science so clearly has proven that we have evolved from more primitive life-forms?”

We must be able to answer these questions meekly “with gentleness and respect, keeping your conscience clear.” This attitude is possible only if you are confident in your knowledge and do not feel threatened by your questioners. Obviously, this implies that we must study beforehand and study is sometimes difficult. It requires seriousness, diligence and disciplined thought. Our Master demands this of us. After all, He set the example for us. Didn’t He speak to each man in his language, on his level and to his need?

Speak to each man in his language, on his level and to his need.
Paul, probably the greatest missionary ever, writer of a good portion of the New Testament, and martyr for the Faith, showed us the method he used to evangelize. He explained, “For although I am free from all people, I have made myself a slave to all, in order to win more people. To the Jews I became like a Jew, to win Jews; to those under the law, like one under the law--though I myself am not under the law--to win those under the law. To those who are outside the law, like one outside the law--not being outside God's law, but under the law of Christ--to win those outside the law. To the weak I became weak, in order to win the weak. I have become all things to all people, so that I may by all means save some.”[3]

He made himself without law to the lawless, weak to the weak, strong to the strong. There are certain men that, when approached, already have the assumption of God’s existence and with such, it is unnecessary to deal with chemistry, physics and apologetics. It would unnecessarily confuse the more important issue of their salvation. We must not be side tracked by petty arguments from preaching the cross.

However, others fancy themselves to be wise. Paul described these people for us saying, “For though they knew God, they did not glorify Him as God or show gratitude. Instead, their thinking became nonsense, and their senseless minds were darkened. Claiming to be wise, they became fools”.[4]

With such, it is sometimes necessary to approach on an entirely different level. It is primarily for these that we study apologetics, or as some refer to it “natural theology.” Paul’s goal was, as ours must be, the winning of eternal souls. All other considerations must have the importance of “dung” when we are faced with the possibility of winning Christ.[5]

Use the study of nature to lead them to faith.
In this effort, nature is our ally. Nature can be used to come to know God in a limited fashion. This is the point of Paul’s discourse when he accused non-believers, “For God's wrath is revealed from heaven against all godlessness and unrighteousness of people who by their unrighteousness suppress the truth, since what can be known about God is evident among them, because God has shown it to them. From the creation of the world His invisible attributes, that is, His eternal power and divine nature, have been clearly seen, being understood through what He has made. As a result, people are without excuse.”[6]

This passage in the letter to the Romans gives us the foundation for the study of apologetics. It teaches the possibility of knowing the “invisible things” of God through the study of the visible, clearly seen creation. This makes it right and fair for a Holy God to judge a primitive tribe in the jungles of Ecuador for their sin; because they should be able to know of the existence of God, and even some of His nature and attributes, simply by observing nature.

Am I simply taking an isolated passage and interpreting it the way I choose? Look at how Paul himself meant this: “So faith comes from what is heard, and what is heard comes through the message about Christ. But I ask, "Did they not hear?" Yes, they did: Their voice has gone out to all the earth, and their words to the ends of the inhabited world.”[7] Paul is alluding to a passage in the book of Psalms that goes, “The heavens declare the glory of God, and the sky proclaims the work of His hands. Day after day they pour out speech; night after night they communicate knowledge. There is no speech; there are no words; their voice is not heard. Their message has gone out to all the earth, and their words to the ends of the inhabited world.”[8]

Anyone who looks carefully and deeply at nature finds in its complexity and order signs of intelligence. We discover a garden in the middle of chaotic woodlands and know there is a gardener at work. Look into the vastness of space and know God’s immensity. Look into the sun and worship His power. Gaze upon a snowflake and stand in awe at His workmanship. Sit beneath sighing pines and bathe in His comfort.

Study widely, read generally, seek wisdom everywhere.
Another point that we can learn from Paul is that we not only need to heed the Scriptures, we not only have to balance our views with scientific observations, but we are also allowed to know, quote and refute our audience’s own works. When preaching on Mars Hill to a bunch of Greek philosophers, Paul quoted the Cretan poet Epimenides, and the Cilician poet Aratus.[9] He knew their writings well enough to quote them on the spot. Yes, Paul was a famed scholar, but his studies had been in Judaic Halakha at the feet of Gamaliel. His normal course of study would not have included Greek philosophy, so somewhere along the line, Paul spent time reading their books, studying their thought patterns.

Notice, that even though these poets were godless philosophers, they had stumbled on a useable truth. Just because a person is not a Christian does not mean that person is an idiot. Wisdom can be found in the market square, in the city gates, outside the town, on the hill top – everywhere.[10] Sometimes, men listen to just a part of what Wisdom is saying. I may hear something you don’t. You may hear something another can’t, but each of us is capable of hearing if only we’ll listen.

Expect to work hard.
Last, expect to work hard. Paul cried out for Christians to study, to think and to prepare for the furtherance of the truth.[11] You will find that your faith is not unfounded. You need not be ashamed in an “age of science.”

You need to show that you are not following a particular man or set of man-made dogma; that you did not simply wake up one morning and haphazardly pick Christianity as a metaphysical outlook. You did not simply look in the phone book and pick the first denomination that fell under your eye. Your faith is not blind! It is reasonable, based on demonstrable truth.

In order to “correctly teach the word of truth”, you need to be able to know the difference between the statements “I possess a soul” and “I am a soul.” It is more than semantics. It is the basis of life-changing decisions. Of course, it is hard work, but it is a responsibility that God has placed squarely on His disciples’ shoulders.



[1] Colossians 2:8
[2] 1 Peter 3:15-16
[3] 1 Corinthians 9:19-22
[4] Romans 1:21-22
[5] Philippians 3:8-9
[6] Romans 1:18-20
[7] Romans 10:17-18
[8] Psalm 19:1-4
[9] Acts 17:28
[10] Proverbs 8:1-4
[11] 2 Timothy 2:15-17

When May the Divorced Remarry? 4 of 4

In the case of abuse

But if the unbeliever leaves, let him leave. A brother or a sister is not bound in such cases. God has called you to peace. - 1 Corinthians 7:15 HCSB

To this point in our series on divorce, we have seen that if a believer leaves outside of the two allowable conditions of porneia or abandonment he/she must not remarry, but must continue to seek reconciliation.[1] Paul argued that in the light of Christ’s command she (or he) is not to marry again. Rather, the separated or divorced couple is to be reconciled. Clearly, the ideal is that marriage should not be permanently disrupted.

There are two circumstances in which God allows divorce and remarriage. This is devar mishnah – clear settled law:
*if sexual infidelity on the part of one spouse instigated the divorce,
*if one’s spouse abandoned the vows.

However, I believe that there is a third circumstance that is shikul ha da’at (A matter not settled and left to the understanding of the individual elder): spousal abuse. I say “abandon the vow” rather than just “abandon the spouse” because of the particular problem of spousal abuse. Just because an abusive spouse refuses to leave the house does not mean that he/she has not abandoned you. Therefore, I believe that spousal abuse may be considered an adequate reason to grant a “get”. A “get” is a decree granted by a beit din[2] that a person was rightfully divorced and is now free to remarry.

Physical abuse is a serious crime that Hashem has vowed to punish.[3] One who acts treacherously against his or her spouse had better watch out because He has Yahweh Shaphat Himself as a witness against him.[4] How much greater a crime it is when our Lord commanded us to cherish our spouse and take into consideration the woman’s fragility?[5]

Under any other circumstances, people may temporarily separate or even divorce, but God considers them still “one flesh” and any sexual relationship that they have with someone else, whether they marry them or not, will be considered “adultery” by God (Matthew 5:31).

Marriage is a vow taken before God and anyone who breaks this vow is liable to judgment from God and the church. The only way out of the vow, therefore, is if God gives a way out. If God says you may divorce and freely marry under a certain circumstance, then you MAY divorce. Just because you MAY, doesn’t mean you SHOULD. It simply means it’s a possible course of action.[6]

In conclusion: a “get” and it’s incumbent possibility of remarriage in the church, can only be granted if a person’s previous spouse was sexually unfaithful, abandoned them or (in some cases) was abusive. The first two are devar mishnah (clear, settled law). The last exception is shikul hadaat (determined by the local elders).

[1] 1 Corinthians 7:11
[2] A church’s council of elders gathered to render a judgment
[3] Luke 12:44-46
[4] Malachi 2:14-15
[5] Ephesians 5:25-29; 1 Peter 3:7
[6] Matthew 19:6

When May the Divorced Remarry? 3 of 4

In the case of abandonment

But if the unbeliever leaves, let him leave. A brother or a sister is not bound in such cases. God has called you to peace. - 1 Corinthians 7:15 HCSB

The Pharisees, in questioning Jesus concerning divorce and remarriage, specifically mentioned the phrase “on any grounds.” As stated earlier in this series, at that time there was a sharp debate between two religious schools of thought. Shammai’s interpretation of Deuteronomy 24:1-4 held that “some indecency”[1] meant “immorality”, as in Matthew 19:9. So the followers of Shammai held that immorality was the only appropriate cause for divorce.

Another rabbi, named Hillel (c.60BC-AD20), emphasized the preceding clause “she finds no favor in his eyes” and allowed divorce if a spouse did anything that was disliked – up to and including burning the food! Jesus clearly fell on the side of Shammai, referring to Genesis 1:27 and 2:24 as the appropriate Scriptural interpretive tool.[2]

According to Paul in the book of Romans, a marriage vow binds the husband and wife together until death separates them.[3] He carefully used the halakhic phrase “released from the law”. If your spouse dies, you are “released from the law”, the implication being that you may now remarry.

He went on to say that a believer may not initiate a divorce from an unbelieving spouse with religious differences being the sole reason.[4] Remaining with an unbelieving spouse allows that person a greater chance of hearing truth and seeing it lived in the believing spouse’s life. Thus, they have an increased chance of becoming a Christian and escaping God’s wrath. We must consider our role in the salvation of the unmarried spouse and any possible children when debating divorce.[5] The unbelieving partner can be influenced by the godly life of the Christian partner; the family is under the holy influence of the believer and is, in that sense, sanctified. The children also at least have the advantage of being under the sanctifying influence of one Christian parent (cp. v.16) and so may be called holy.

The believing spouse must seek reconciliation when trouble arises.[6] The Master gave us clear directions as to the procedures to follow in seeking reconciliation[7] and pronounced a specific blessing on peacemakers. Believers are to cultivate peace with everyone to the extent that it depends on them – including their spouses. This is because God values our relationships more than He values our worship.[8]

However, if the unbelieving spouse wants to depart, he or she may do so.[9] Paul said that the abandoned spouse is “not bound” i.e. the believer is not under obligation to that marriage vow. If we compare Paul’s language in 1 Corinthians 7 to the language he used in Romans 7[10], we quickly realize that it is the same as is used in the case of a widow. As a widow is no longer bound to her marriage vow to a dead spouse, similarly a woman is not bound to her wedding vow to an unbeliever who has chosen to abandon her.

[1] Deuteronomy 24:1
[2] Matthew 19:3-9
[3] Romans 7:1-3
[4] 1 Corinthians 7:10-11
[5] 1 Corinthians 7:12-14
[6] Matthew 5:9; Romans 12:18; 1 Corinthians 7:12-13
[7] Matthew 18:15-18
[8] Matthew 5:23-24
[9] 1 Corinthians 7:15
[10] Romans 7:1-3

When May the Divorced Remarry? 2 of 4

In the case of porneia

But if the unbeliever leaves, let him leave. A brother or a sister is not bound in such cases. God has called you to peace. - 1 Corinthians 7:15 HCSB

The Lord made sure that divorce would not be easy and that accountability would exist. A certificate of divorce citing specific transgressions was required. Outside authorities and witnesses had to be involved to ensure that the divorce was not enacted frivolously.[1]

Jesus conditioned the law of Deuteronomy 24:1 in the Sermon on the Mount citing the higher law of creation.[2] We infer from His teaching that a person can divorce (a) only for good cause; (b) the case must be brought before some public official; and (c) a legal document prepared and placed in the spouse’s hand.

Jesus further clarified God’s will saying that divorce was not permissible except in the case of porneia.[3] Porneia[4] was a very general term that included: harlotry, adultery, incest, indulging in unlawful lust of either sex, fornication, prostitution[5] and any illicit sexual intercourse in general.[6] The word is used in various ways throughout the New Covenant.[7]

At the time of these writings, the Roman Empire was already beginning its moral decline and the Gentiles considered divorce a negligible offense and entered into it very lightly. Paul’s response was that just because something is allowed doesn’t mean that it’s what’s best.[8]

In the Old Covenant, the relationship that existed between Jehovah and the people of Israel was described as a marriage. Porneia was used metaphorically of the worship of idols[9] and this same idea carried over into the New Testament.[10] In Matthew 5:32 and 19:9, porneia stands for, or includes, adultery; it is distinguished from it in 15:19 and Mark 7:21.

This way of interpreting the term porneia was understood and commonly used by the Jews of Jesus’ day and was reflected in Jesus’ conversation with the Pharisees concerning their rejection of His message. In essence, He said that just as we are not to indulge in unfaithfulness to our spouses, we should not be unfaithful to our God. The Pharisees indignantly replied that they had not done so and overtly implied that Jesus (whose provenance was questionable since Mary had gotten pregnant while engaged) was an illegitimate child.[11]

To understand why Jesus made the porneia exception we must understand that fornication comes from an evil heart[12], but it is also sin against the body.[13] Sins against the body (which is the temple of the Holy Spirit) therefore lead to judgment from God.[14] It also disrupts Christian fellowship.[15] If habitually and unrepentantly practiced, it is evidence that one is excluded from God’s kingdom.[16]

Since the husband and wife become one flesh, if one sins against the flesh, then in essence, the sinning spouse forces the other to sin as well. This is not fair and just and thus God makes allowance for divorce in such a case.[17]

[1] Isaiah 50:1; Deuteronomy 24:1-4; Matthew 19:7-9; Mark 10:4-9
[2] Matthew 5:31-32; 19:3-9
[3] Matthew 5:31-32
[4] Strong’s 4202 from 4203 perneno to act the harlot
[5] i.e. Revelation 19:2
[6] Demosthenes 403, 27; 433, 25
[7] Matthew 5:32; 19:9; Acts 15:20, 29; 21:25; 1 Corinthians 5:1; 6:13, 18; 7:2; 2 Corinthians 12:21; Galatians 5:19
[8] 1 Corinthians 6:12
[9] Hosea 1:2
[10] Revelation 14:8; 17:2-4; 18:3; 19:2
[11] John 8:41
[12] Matthew 5:19
[13] 1 Corinthians 6:18
[14] 1 Corinthians 3:16-17
[15] 1 Corinthians 5:9-11
[16] 1 Corinthians 6:9-11
[17] Genesis 2:23-24; Matthew 19:5-6; 1 Corinthians 6:15-17

When May the Divorced Remarry? 1 of 4

Old Covenant view

But if the unbeliever leaves, let him leave. A brother or a sister is not bound in such cases. God has called you to peace. - 1 Corinthians 7:15 HCSB

Elders (zaquenim) often have to address the issue of divorce and remarriage. An appropriate understanding of the biblical terms and the historical context in which they were written is therefore essential to successful derash (life application) in the often messy and emotionally charged situations involved in divorce and remarriage.

Mosaic Law addresses the issue of divorce. Being written within the context of a patristic society, it generally uses the male perspective but the principles were clearly applied to both sexes.[1] Mosaic (or Levitical) Law did not institute divorce. Rather, it permitted and regulated an already existing societal habit, with the goal of bringing about justice, just as the Law does with slavery,.[2] Divorce was an easy matter for the husband in the Semitic world. There was no law which instituted it because it was simply taken for granted as part of age-old custom. What the law tried to do was regulate divorce, usually in favor of the wife.

These formalities, involving time and money, acted as a deterrent to hasty or rash action. However, by theological reflection upon the meaning of creation, the righteous understood that monogamous marriage was the will of God[3] and that divorce was something God hated.[4] It is to this theological principle that Jesus appealed when asked about the matter, while saying that the Mosaic Law, which permitted divorce, was God’s accommodation to human sin.[5]

Marriage is a covenant,[6] and covenants are affirmed before witnesses.[7] In the book of Malachi, God rebuked the Israelites for the sin of divorce and commanded them to be faithful to their covenantal vows.[8] By the way, note that if the usual interpretation is correct, monogamy is again apparently assumed as the normal practice.

The distress of Malachi’s times was in large measure due to the general contempt for the solemn obligations of marriage. The special mention he made of “the wife of your youth” seems to show that elderly Jewish wives were being put aside so that husbands might marry young and attractive girls from the neighboring nations.

But marriage, says the prophet, is not a matter of private arrangement or personal convenience, but a solemn “covenant” entered into before God, and its obligations may not be disregarded for frivolous reasons.

The particular situation in his day further led the prophet Malachi to announce a general truth which is found nowhere else in the OT – that God is opposed to divorce. The prophet was no mere ritualist or fanatical nationalist, but a man of deep human sympathies. This is shown by his perception that the divorce of a faithful wife is an act of cruelty toward her as a person as well as an act of disloyalty to God. God considers divorce based solely on a lack of affection as an injustice and an act of treachery.

However, as we will see, there are a few exceptions to this general rule.

[1] Deuteronomy 24:1-4
[2] Leviticus 21:7, 14-15; Numbers 30:9
[3] Genesis 1-2
[4] Malachi 2:14-15
[5] Mark 10:1-2; cf. The prophetic use of the law of divorce in Hosea 2:2-3; Jeremiah 3:1-5
[6] Proverbs 2:17; Ezekiel 16:8
[7] Deuteronomy 30:19; 1 Samuel 20:23; Isaiah 8:1-2
[8] Malachi 2:13-16

Sacrificial Living Produces Joy

But even if I am poured out as a drink offering on the sacrifice and service of your faith, I am glad and rejoice with all of you. In the same way you also should rejoice and share your joy with me. - Philippians 2:17-18 HCSB

[1]Ransomed faith should be sacrificial by its very nature. After all, Christianity as we know it has its roots in the Old Testament - a book full of laws and commands that deal with sacrifices. In the New Testament, we see the fulfillment of those sacrifices, and many believe that to have been the end of sacrificial living. However, the coming of the Messiah did not end the sacrifices. Now the people of God are called not to make sacrifices of animals, but of themselves.

We live in a society that possesses great freedom to preach the gospel of Christ, yet we rarely exercise that freedom. In contrast, our brother, Paul, declared his willingness to be "poured out as drink offering" on the sacrifice of the Philippian people. Paul is referring to his willingness to be martyred for the cause of Christ. He was willing to sacrifice his life along with the sacrifice of those people.

The drink offering that Paul was referring to can be found in the Old Covenant[2] where at times a drink offering was made along with the offering of a lamb, ram, or bull. So Paul was saying that he was willing to be that drink offering to go along with the sacrifice and service of faith which the Philippian people were offering up.

Paul began the chapter saying we needed to imitate our Lord’s mindset and describe it as self-sacrificing. Elsewhere, he said that we should not conform to this world but instead offer our bodies as living sacrifices.[3] In Hebrews, we read that, considering the long history of suffering saints before us, we too should take our turn at laying aside every weight of sin, and keep our eyes on Jesus who for the joy that lay before Him endured a cross.[4]

The Philippians’ sacrifice is mentioned in verses prior to today’s passage. They worked their salvation out into every aspect of their lives, allowed Hashem to work in them, sacrificed self-controlled lives in exchange for spirit-controlled lives, worked to make their testimonies shine as stars in a dark world, and held fast to the word of life.

All these sacrifices were to be prepared with “joy and rejoicing.” We are not called to wealth and worldly success, but to lives characterized by joyful sacrifices to a living and loving God. Therein is the definition of the law of sacrifice. Sacrifices for the Lord produce joy and rejoicing. Giving something to the Lord causes the Ransomed heart to be filled with joy to the point that it can even rejoice in the midst of sacrifice. That is Paul’s very point - sacrifice equals joy.

[1] Crucifixion; by Andrea Mantegna; ca. 1457 A.D.
[2] Numbers 15:5-7
[3] Romans 12:1-2
[4] Hebrews 12:1-2

Living Sacrifices

Therefore, brothers, by the mercies of God, I urge you to present your bodies as a living sacrifice, holy and pleasing to God; this is your spiritual worship. - Romans 12:1 HCSB

[1] In order to gain the joy of sacrificial living, we must first understand what type of sacrifice we ought to be giving. Asceticism - sacrificing something just for the sake of giving it up, or sacrificing something so others can see how holy we are - will not produce the joy which Paul speaks of in Philippians 2:17-18.

In the metaphor of a shepherd offering his sheep in sacrifice, we are not the shepherd. We are to be the sheep. We are not just the ones making the sacrifice. We are to BE the sacrifice.

Two scriptural examples of “living sacrifices” come to mind. The first is found in Genesis chapter 22 in the story of Isaac. Isaac was willing to lay himself on the altar and would have been willing to die as a sacrifice to the Lord. He was willing to be obedient to God’s will. Even though with the hindsight afforded us we know that God sent a ram to take his place, Isaac didn’t know that at the time. Isaac did die in the sense that he died to his own will. He yielded himself to the will of God. When Isaac stepped down from that altar he was a "living sacrifice".

The second and only perfect example of a "living sacrifice" is the Lord Jesus Christ. He died as a sacrifice to pay the penalty of our sins in obedience to His Father’s will. Three days later the Father granted Him the power to conquer death and He rose again. Today as Jesus reigns in heaven He reigns as a "living sacrifice."[2]

From these two examples, we see that in order to be "living sacrifices", we need to put to death the desire to do our own will and instead do the will of the Father. We must put to death the flesh nature, the “yetzer hara,” that dwells in each of us. If need be, we must be willing even to allow our bodies to die if that is what it takes to fulfill our duties as children of God.

This type of sacrificial living is our only hope. Adam’s spirit died the day he sinned[3] and he introduced that terrible propensity to the rest of us.[4] If we cling to our sinful “lives”, our spirits too will die; but if through the power of the Holy Spirit we turn from our old nature and its evil deeds, we will live.[5]

So let us put to death the deeds of the body, those deeds of our flesh nature[6]; let us cease doing those things that are contrary to the will of God that we may indeed become living sacrifices.

[1] Abraham and Isaac; by William Blake
[2] Hebrews 9:12 cp Philippians 2:7-9
[3] Genesis 2:17
[4] Romans 5:12
[5] Matthew 16:25; Mark 8:35-36; Luke 9:24; 17:33; John 12:25; Romans 8:13
[6] Galatians 5:19-21

Vomiting Honey

If you find honey, eat only what you need; otherwise, you'll get sick from it and vomit. Seldom set foot in your neighbor's house; otherwise, he'll get sick of you and hate you. - Proverbs 25:16-17 HCSB

Just about everyone loves honey, but it’s so sweet that a little bit goes a long way! Of course, being a proverb, this verse isn’t just about honey! It is about a fundamental principle of life that applies to just about any activity. It’s called “moderation.” A joke well told can make the day pass quickly or a difficult job less onerous. Someone who does nothing but joke and play pranks…now that’s a different story. Reading books is good but if that’s all you do and you never actually engage in life then you’ve missed the point. You’re reading about life rather than participating in life.

The Teacher chose to apply this principle to visiting friends. We must not visit our friends too much lest they get sick of us and hate us. To display of affection and concern by visiting our friends occasionally is simply good manners. Sometimes, very close friends may even visit each other regularly to play cards or share a meal. However, we have to be very careful to not overdo it and become a plague on our poor neighbors.

There is an old Latin saying that goes “Post tres saepe dies piscis vilescit et hospes.” “After the third day fish and company become distasteful.” We should not visit our friends too often, stay too long, arrange to arrive at meal times or overly busy ourselves with their affairs. Otherwise, we begin to look like a “nudnik”[1], which in Yiddish means someone who persistently annoys or pesters other people. Worse! We might gain the reputation of a “shnorrer”, which is a moocher. He who sponges off his friends will soon be friendless.

Instead, if we like being around people, we should practice “hakhnasat orch’im.” It literally means “welcoming guests” and is the discipline and virtue of hospitality. The Ransomed should make people feel welcome. They should introduce themselves to visitors and invite them to dinner. They should welcome other visiting believers, particularly those in ministry and help them on their way.

Taking in guests is not merely another version of charity in the sense that it is not intended simply as a means to provide food or lodging for someone who otherwise would be sleeping on a park bench. It is meant as an expression of sharing one’s self with another – a way to transform someone as (Martin Buber put it) from “it” to “thou”.

Abraham was a great host. He invited three wanderers to relax while he provided for them.[2] During that particular visit he got some really great news. He was going to be a dad![3] Rebecca was a wonderful hostess and got a husband as a result.[4] This just goes to show you what a great mitzvah hospitality is. So limit your visits! Don’t be a shnorrer!

[1] Pronounced NOOD-nik
[2] Genesis 18:1-5
[3] Genesis 18:10
[4] Genesis 24:28-32

The Cult of Infantilism

Foolishness is tangled up in the heart of a youth; the rod of discipline will drive it away from him. - Proverbs 22:15 HCSB

America loves babies. That’s easy to understand – most cultures appreciate their offspring. Unfortunately, America’s love of all things youthful has taken on aspects of a cult and ranged into the irrational. It is not uncommon to hear parents say concerning their children, “I just want them to be kids as long as possible.”

What? Why would anyone want to stunt their children’s growth and maturation? It is narcissistic to wish to keep our children infantile, juvenile and totally dependent on us. It is parental affection run amuck.

The Bible recognizes that children will be children. It is in the nature of a child to be foolish. However, it does not elevate that condition. Instead, the Scriptures view childishness and immaturity as a liability to be removed! Paul was rebuking the Corinthians when he said, “You need milk, not solid food. Now everyone who lives on milk is inexperienced with the message about righteousness, because he is an infant. But solid food is for the mature--for those whose senses have been trained to distinguish between good and evil.”[1] Elsewhere he said, “When I became a man, I put aside childish things.”[2]

It is far easier to modify the behavior of children when they are small. Parents should not allow behavior in small children that they will have to correct in adolescents. That is cruel. If parents don't want their children to stamp their feet and say "no" when they are fifteen, they must not allow them to do so when they are five.

It is never right to disobey or misbehave. Wise parents make no allowances for disobedience when the children are bored or when they’ve been cooped up. Later, there will be times when they are bored with their jobs. Do we want them to mess around or get snappish with their boss? Worse - do we want them to mess around when their marriages get boring? They need to learn to be obedient and show character even when it is not fascinating or entertaining.

Our job is to get them as strong, skilled and mature as soon as possible. Who knows when we will die? Besides, the younger that we get them strong, skilled and mature the longer they have to practice maintaining maturity while remaining cooperative with us. If we wait until they are in their late teens, they will associate skills and chronological maturity with separation from us. It will take years for them to overcome this prejudice.

We must not think our children will love us for allowing ill behavior. If we keep them immature and fail to teach them character, we are suppressing their true capabilities and making it nearly impossible for them to succeed in life. If we do, someday they will come to realize what has been done to them and they will hate us for it.


[1] Hebrews 5:12-14
[2] 1 Corinthians 13:11