I. Why I Am Here With You

I am here with you today primarily because I want to be an encouragement to you in the fight against the evil practice of the murder of unborn babies. Many of us who are here have different and very important disagreements about theology, and some of us even disagree about what it means to be a Christian, and I would love to talk to you about that afterward. Tonight I want to encourage you with the gospel.

God loves children, and it is by God’s common grace that many of us do too. God has chosen the weak things in this world to shame the strong (1 Cor. 1:27), and it is for this reason that God displays His glory through the mouths of children and nursing infants. By the cries of infants He also silences his enemies (Psalm 8:2).

Satan hates children, so there’s no surprise that most harmful issues of the day are being played out in regard to children, namely whether or not they live or die, or in regard to what they are taught.

There is one God who exists in three persons: God the Father, God the Son, and God the Holy Spirit. There are three persons, who make up the one true and living God. It is this God who created all the things that have ever existed out of nothing for His own glory. He was not needy, but He created all things out of His joy.

There has been a spiritual battle ever since the time that God created all things and that spiritual battle intensified toward us when God put His image in mankind. The day that God created the human race He stamped His claim on us, and it was also that day that His enemy set his sights upon mankind. It is as if God put His fingerprint on mankind. The question is then, “If God’s enemy and all of His enemies seek to destroy mankind because of the image of God, whom would be the most logical target?” The clearest answer would have to be the weakest, and who could be weaker than a baby being carried by his or her mother? The early church recognized this. This isn’t from Scripture, but the 1st century teaching of the apostolic church clearly interpreted the 6th commandment, “thou shall not murder,” as forbidding the act of abortion and infanticide for believers in the Didache.¹

II. Who We Are Fighting Against

Ephesians 6:12 says, “For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places.” As we enter these 40 days we do it peacefully and with respect to those affected by abortion industry and in regard to laws that govern our community. We must wage this battle with the spiritual weapons of prayer and counseling with God’s Word.

Friends, we also must hold in balance the fact that we are all sinners. Even a righteous cause like seeking to end abortion will not save us from the wrath of God. We are not by nature more righteous than the doctors or the families coming for abortions. Friends, we have to remember this and be driven by it. Only God can change hearts and minds. This is why prayer is so important. Especially gospel-centered prayers. The gospel must fuel our prayers.

III. Fight this Battle with Gospel-Centered Prayer and Counsel

This is the gospel or the good news. First, there is a God who is perfectly holy, perfectly just, and who has been content in perfect fellowship with Himself in the Trinity from eternity past. This is the God that we sang about earlier in hymn Holy, Holy, Holy. He created all things out of nothing and He purposed to make the pinnacle of His creation in Adam and Eve, our first parents. He made a covenant with them that if they would obey His commands that they would dwell with each other in God’s joy and pleasure.

This brings us to the second point. Adam and Eve disobeyed God. They did what they wanted to do instead of what God would have them do. They chose to try to bring the glory that is due to God alone to them. They chose to try and make themselves to be gods. This is what is called sin. This is what we are all guilty of. And this is the bad news, we are all sinners, we fell into sin in these our first parents. And because our sin is against God’s eternal nature we deserve His wrath for eternity in hell. This indeed is terrible news.

But, God has made a way that we could be restored to live in His pleasure for eternity through Jesus Christ. He sent the second person of the Trinity to become a man. Jesus Christ was fully man, and fully God. He came to live a perfect life, to die a substitutionary death, and to rise again three days later from the grave. This is the good news, namely that we can be saved by faith alone in Jesus Christ alone. If we would repent or turn from our sin and believe in this gospel then we can be saved.

Friends as we pray and counsel others with the gospel we must do so in humility as well. This reminds me of the parable of the Pharisee and the tax collector in Luke 18:9-14. Please listen as I read:

He also told this parable to some who trusted in themselves that they were righteous and looked down on everyone else: “Two men went up to the temple complex to pray, one a Pharisee and the other a tax collector. The Pharisee took his stand and was praying like this: ‘God, I thank You that I’m not like other people—greedy, unrighteous, adulterers, or even like this tax collector. I fast twice a week; I give a tenth of everything I get.’ “But the tax collector, standing far off, would not even raise his eyes to heaven but kept striking his chest and saying, ‘God, turn Your wrath from me—a sinner! ‘ I tell you, this one went down to his house justified rather than the other; because everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.” Luke 18:9-14

Let’s embark on this season of prayer in humility. The apostle Paul also warns us that, “For if anyone thinks he is something, when he is nothing, he deceives himself.” (Gal. 6:3)

Friends, be encouraged as you set out to pray and counsel those affected by the abortion industry. First, I plead with you to consider Christ and repent from your sin and believe in the gospel, then hold out the only thing that has the power to change people as you pray and counsel.

1. Holmes, Michael W. The Apostolic Fathers, Greek Texts and English Translations, Third Edition (Grand Rapids: Baker Academic, 2007), 347. The text says in 2:1, “The second commandment of the teaching is: You shall not murder; you shall not commit adultery; you shall not corrupt children; you shall not be sexually immoral; you shall not steal; you shall not practice magic; you shall not engage in sorcery; you shall not abort a child or commit infanticide. You shall not covet your neighbor’s possessions.”

But in your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect,.

1 Pet. 3:15

Context

The first century was one of intense persecution for Christians. While the persecution Christians faced would certainly become even more severe before Christianity triumphed in the Roman Empire, it was those early years that tempered the church and prepared her for victorious life during her approaching more difficult years. Peter’s counsel to the Christians living in that first century provided powerful guidance to help equip the early believers for the trying days that lay ahead. As scattered “aliens” the early Christians had to learn to live above their circumstances and focus their attention on God and the salvation He provided them through Christ (1 Pet. 1:1-12). By maintaining this focus, they would be empowered to live thoughtful, holy lives that would bring glory to Christ and serve as a powerful witness to the lost (1 Pet. 1:13-2:12).

Introduction

Christians are under severe pressure today to accept homosexuality as a legitimate alternative lifestyle. There is even considerable pressure in some denominations for this. The recent act of the Episcopal Church to make a practicing homosexual a bishop of the church is one of many examples of this.

Regardless of the myriad voices calling on the church to rethink its position on homosexuality the biblical witness is clear—homosexuality is not an acceptable alternative lifestyle. While this is true, the church must not turn its back on homosexuals. In light of the terrible devastation caused by this lifestyle, the church must develop an effective ministry to homosexuals that will draw them to Christ. Peter’s counsel to those who were experiencing persecution provides some superb guidance to the church as it considers how to engage in ministry to homosexuals. His counsel in 1 Peter 3:15 offers three guidelines that are particularly helpful to the church as it develops an effective ministry to homosexuals.

I. The Church Must Remain Committed to Christ as Lord

Peter knew that it wasn’t enough for Christians to simply acknowledge Jesus as the Christ. Mere assent to Jesus’ divinity would not be enough to help them live victorious lives in the face of intense persecution. Nothing short of total commitment to Christ as Lord of their lives would sustain them.

Peter emphasized the importance of Christ’s lordship by telling his readers to “sanctify Christ as Lord in your hearts.” This brief directive offered considerable guidance. Peter’s use of the imperative form told these believers that this was not an option if they wanted to withstand the pressures they faced. They owed their primary allegiance to Christ. Furthermore, Peter told them the area of their lives in which they needed to sanctify Christ as Lord. They needed to set Christ apart as Lord in their hearts. Edwin Blum, 1, 2 Peter, The Expositor’s Bible Commentary, p. 240, notes, “When the center of one’s life is rightly related to God, he is able to respond properly to the vicissitudes of life.”

It is easy to see the importance of Peter’s counsel in developing a ministry to homosexuals. The constant pressure Christians will face to accept other authorities on the question of homosexuality requires a firm resolve to remain faithful to the One who called them and gave them the ministry of reconciliation. Only a total obedience to Christ will enable Christians to stand firm in the biblical truth about homosexuality.

II. The Church Must Have a Clear Message

Standing firm on the truth of God’s word is only the starting point for Christians. They must also have a message for an unbelieving, skeptical world. Peter told his readers that they must be ready at all times. In other words, Christians must know what they believe and why they believe it from the start. Peter told his readers to be ready to make a defense to everyone who asks. It wasn’t enough for them to go out preaching, constantly on the attack. There would be times when they would be asked about their faith. They needed to be so knowledgeable about their faith that they could answer questions at any time. A. T. Robertson, Word Pictures in the New Testament, Vol. IV, p. 114, comments that “this attitude calls for an intelligent grasp of the hope and skill in presenting it. In Athens every citizen was expected to be able to join in the discussion of state affairs.”

The church must be this prepared in its ministry to homosexuals. It must be able not only to declare the sinfulness of homosexual behavior, but also be ready to explain why it is so convinced of this. To say, “Well, it’s just wrong,” will not convince anyone of the moral or spiritual reasons why homosexuality should not be condoned or accepted. If Christians are uncertain about their conviction in this area or they convey a weak message to homosexuals, they should not be surprised if their denouncements fall on deaf ears. To convince someone of the truthfulness of a claim requires confidence in that conviction and a well-argued apologetic.

III. The Church Must Have the Right Attitude

Peter saw no place for arrogance in the church’s ministry. Even though he knew Christians had the truth, and everyone needed to hear that truth, Peter didn’t consider it a matter for arrogance. R. C. H. Lenski, The Interpretation of I and II Epistles of Peter, the Three Epistles of John, and the Epistle of Jude, p. 151, quotes Luther on this passage, who said, “‘When you are asked about your hope you are not to answer with haughty words and carry things off with audacity and force as though you meant to tear up trees, but with fear and humility as though you stood before God’s judgment and were making answer.’”

Peter’s counsel to his readers is certainly appropriate for ministry to homosexuals. Unfortunately, much of Christian history and some segments of Christianity today, are marred by spiritual arrogance and hatred toward homosexuals. While it is certainly understandable that Christians would be deeply offended by homosexual behavior, this offense cannot give way to fleshly responses. Indeed, spiritual arrogance and hatred will undermine any effort to minister effectively to homosexuals. Most homosexuals chose to adopt their lifestyle after intense personal struggle. As a result, they feel very strongly about their lifestyle. To disregard these convictions and simply declare the equivalent of “turn or burn” will only drive homosexuals further from Christ and make it more difficult for them to ever be willing to consider the sinfulness of their lifestyle. Gentleness and a sincere respect for them as men and women for whom Christ died, and whose lives have inestimable worth, is crucial for ministry to homosexuals.

Conclusion

It is crucial that the church make two commitments. First, she must commit herself to the truth that homosexuality is not an acceptable, alternative lifestyle. Second, she must commit herself to a redemptive ministry to homosexuals. If the church ever accepts homosexuality, the best hope homosexuals have of leaving this lifestyle will be lost, because the key to leaving homosexuality is spiritual. It is found in relationship with Jesus Christ. However, the church must make sure that she offers Jesus to homosexuals in a loving, redemptive way, or she will risk alienating the very people who desperately need the message she has.

What Can One Person Do?

1. Ask your pastor to preach a message on why the church must minister to homosexuals.
2. Have someone involved in ministry to homosexuals lead a workshop in your church on ministry to homosexuals. Visit the website of the Ethics & Religious Liberty Commission for the names of some ministries to homosexuals.
3. Begin a ministry to people infected with the HIV/AIDS virus.
4. Write letters to the editor explaining why you are opposed to same-sex marriage.
5. Ask God to give you a deep love and compassion for people trapped in the homosexual lifestyle.
6. Befriend a homosexual so you can share Christ’s love with him or her on a regular basis.

Helpful Scripture

Bible verses about the Homosexuality:
Gen. 19:4-5, 13; Lev. 18:22; Lev. 20:13; Deut. 22:5; Jud. 19:22; Rom. 1:26-27; I Cor. 6:9, 13; I Thess. 5:22; I Tim. 1:9-10; II Pet. 2:6; Jude 7; Rev. 22:14-15

So God created mankind in his own image, in the image of God he created them; male and female he created them.

Gen. 1:27

Context

The book of Genesis is the first of the five books–known as the Pentateuch–written by Moses. By starting at the beginning of creation, the book of Genesis provides the foundation for all subsequent Bible teachings. In the book of Genesis one finds the beginning of creation (Gen. 1:1), the animal and plant world (Gen. 1:2-25), human beings (Gen. 1:26-30), sin (Gen. 3:1-7), judgment (Gen. 3:8-24), salvation (Gen. 3:21), and Israel (Gen. 12:1-3), as well as a myriad of other important beginnings.

Central to all of these beginnings is the creation of human beings. Humans are unique in all of creation because only they are created in God’s image (Gen. 1:26-27). Though no one is certain what it means to be created in the image of God, what is certain is that as God’s image-bearers, humans hold a position of singular importance in God’s plan for creation. They are representatives of certain divine attributes that God considered important in His plan. A proper understanding of humanity is essential, therefore, for understanding God’s intention for the role of humans in creation.

Introduction

A concerted effort is underway to normalize homosexuality in our culture. Homosexuals are pressing for legislative protections from discrimination based on sexual orientation. They are busy educating children and the general public that homosexuality is an acceptable alternative lifestyle. They are even pressing for the right to marry and to enjoy all of the social and financial benefits that accompany marriage. And they are making progress. Today, in Vermont homosexuals can be joined in a civil ceremony conducted by state-licensed Justices of the Peace.

One popular argument homosexuals use to justify their homosexuality is to claim that God made them homosexual. However, when one consults the Bible’s record of the creation of humans, it becomes clear that there is no biblical support for the claim that God intended homosexuality. Three arguments are evident in Genesis 1:27-28 that refute the claim that God created people as homosexuals.

I. The Argument of Exclusivity, v. 27

There are those today who insist that there are as many as five sexual types–male, female, bisexual, transsexual, and homosexual. The testimony of Genesis 1:27 is that God made two sexes–male and female. The text utilizes two very specific words to refer to the man and the woman. Whereas the Bible usually refers to a man as ‘adam and to a woman as ‘ishah, Genesis 1:27 calls man zakar and woman neqebah. Kenneth Mathews, Genesis 1-11:26, NAC, p. 173, notes that these terms “particularly express human sexuality.” These two sexes comprise the sexual universe of humanity. There is a male and there is a female, and that is all.

Given this foundational truth, it is understandable why the Bible condemns homosexuality. Homosexuality represents a third sex, which is not acknowledged in Genesis 1:27. Indeed, one can find numerous passages in the Bible that reject homosexuality as a God-given sexual orientation. When Moses wanted to describe the kind of wickedness that the Lord went to investigate in Sodom and Gomorrah (Gen. 18:20-21), he described the efforts of the men of Sodom to rape the angels who were staying with Lot (Gen. 19:1-10). When God was preparing His people to enter the Promised Land, He told them in clear terms that homosexual behavior is an abomination (Lev. 18:22 and 20:13). Paul referred to homosexual behavior to illustrate the depth of depravity to which men and women sank when they rejected God (Rom. 1:24-32).

II. The Argument of Fertility, v. 28

Genesis 1:28 affirms that God blessed the man and woman with the ability to reproduce. John Sailhammer, Genesis, EBC, p. 38, clarifies the nature of the instructions that God issued to the man and woman. Sailhammer says, “‘Be fruitful,’ `increase,’ and ‘fill’ are not to be understood as commands in this verse since the introductory statement identifies them as a blessing.” In other words, the blessing is the ability to be fruitful, to increase, and to fill the earth. Accomplishing these things is the exercise of the blessing.

There is no other way to understand this blessing by God except as an expectation that the man and woman would have offspring. This blessing can only be realized through the union between a man and a woman. Homosexual relationships will never produce their own offspring because the homosexual relationship is sterile by its nature. So, if part of God’s blessing was specifically related to having children, it is not possible that He intended homosexual relationships that could not fulfill this blessing.

III. The Argument of Complementarity, v. 27

Verse 27 makes an important connection in describing the creation of human beings. The text says that God created man in His own image. The word “man” is singular. It refers to humanity as a class. In other words there is only one humanity. Yet, the text goes on to say that God created two sexes within this one humanity. Humanity, therefore, consists of people who are male and people who are female. The human race is complete only in the two sexes.

This sense of completeness is further explained in Genesis 2:18-24. In that passage, God observed that the man needed “a helper suitable for him” (2:18 NIV). Kenneth Mathews, Genesis 1- 11:26, NA C, pp. 213-14, notes that Eve is to be Adam’s helper “in the sense of aid and support.” The phrase does not denote a lesser status for the woman, but rather a specific role distinction. Mathews observes, “In the case of the biblical model, the ‘helper’ is an indispensable ‘partner’ (REB) required to achieve the divine commission.” The two complement each other. Neither is complete without the other; neither can exercise God’s blessing without the other.

While it is true that procreation was an important part of God’s blessing, this is not the only reason God created man and woman. The blessing includes “subduing” and “ruling” over creation (v. 27). In order to exercise this part of the blessing God devised a partnership that required a man and a woman working together. Adam needed one from his own species that possessed the specific characteristics that he needed to secure the blessing. God chose to create woman for this task. She is his completion and intended partner. The text nowhere indicates that God intended for another male to fulfill this function.

Conclusion

The clear answer of Scripture is that God does not create people as homosexuals. God created humanity as male and female. This raises the question: If God didn’t create people as homosexuals, how do we explain the phenomenon of homosexuality? It is likely that some people engage in homosexual behavior because of the lust of their sexual appetite. However, for many homosexuals other factors are involved. Most people who study the causes of homosexuality believe that it is a response to a number of genetic and environmental factors, contributing in different degrees in each case.

None of these contributing factors can be blamed on God. Rather, sin is the culprit here. Sin contributes to the phenomenon of homosexuality on at least two levels. First, when Adam and Eve sinned, they subjected all of humanity to decay. This decay can be seen at every level of the human experience. It can even cause the human body and mind to function abnormally. In the case of some homosexuals, their bodies are not producing the right levels of the right kinds of hormones.

Second, sins of commission or omission can affect the way people respond to others later in life. For example, relationships with adults during their formative years can affect the way some people respond to men and women later in life. For instance, there appears to be a direct connection in some cases between sexual abuse and later homosexual tendencies. At other times, homosexual inclination can be started by the failure of a father to participate properly or adequately in a child’s life. No doubt, many other factors are involved since most people who have these negative experiences do not develop homosexual attractions. But regardless of the reasons, one thing is clear–the Bible does not say God intended for people to be homosexuals.

What Can One Person Do?

1. Begin a ministry to homosexual people in your community. For example, provide medical and counseling care to homosexuals.
2. Ask your pastor to preach a message on the biblical understanding of homosexuality.
3. Teach a study on the biblical teaching about homosexuality.
4. Invite a former homosexual whose life has been changed through Christ to share with your church about his or her own struggles with homosexuality to help people understand it and begin a redemptive ministry to homosexuals.
5. Share with family and friends that God does not make homosexual people. Share the reasons why people develop homosexual attractions.
6. Begin a ministry in your church that helps people fulfill their God-given responsibilities to others, especially their children, so they can help their children and others have a better chance at developing proper attachments to men and women. For example, lead or start a class on godly fatherhood.

Helpful Scripture

Bible verses about the Homosexuality:
Genesis 19:1-13; Leviticus 18:22; Leviticus 20:13; Deuteronomy 22:5; Judges 19:1-25; Romans 1:26-27; 1 Corinthians 6:9-13; 1 Thessalonians 5:22; 1 Timothy 1:9-10; 2 Peter 2:6; Jude 7; Revelation 22:14-15.

Some of you were like this; but you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.

1 Cor. 6:11

Introduction

We were on our way home from a family vacation and decided to spend a day in New Orleans. We wandered through shops, ate beignets, and had a sidewalk artist paint a portrait of our son. As the day drew to a close, we headed for the car. We wanted to be out of the downtown area before nightfall.

As we headed out of town the denizens of Bourbon Street were beginning to wander through the area. Several of the men were walking hand in hand and openly expressing their affection. My son and I were disgusted and expressed it with vehemence. My wife just looked sadly out the window.

As I continued my diatribe she finally looked at me and asked, “Doesn’t that make you sad?” That wasn’t the emotion I was feeling. “Why should I feel sad?” I asked. “Doesn’t it bother you that many of them will die of AIDS?” she replied. Frankly, it hadn’t crossed my mind. I was much too busy enjoying my righteous indignation.

I never could have imagined that my next trip to New Orleans would be to the 2001 Southern Baptist Convention, where I would make a motion asking the SBC to establish a task force to “inform, educate and encourage our constituency to be proactive and redemptive in reaching out to those who struggle with unwanted same sex attraction.” Nor could I have imagined the incredible response of our Convention.

The journey back to New Orleans began in 1994. God began to convict me about the negative tone of my every pronouncement on homosexuality. Nothing I said even hinted at God’s love or redemption. I realized that if anyone struggling with homosexuality heard me preach, it was extremely unlikely that person would ever come to me for help. I also realized that if anyone did, I was woefully unprepared to offer that help.

I began to ask around and discovered my predicament was quite common. After several months I discovered a group called Exodus. I wrote to them, asking for information. In the packet of information was a brochure for their annual conference, which I had absolutely no intention of attending. I had absolutely no desire to spend a week with 800 homosexuals—ex or otherwise. But much to my amazement, in June 1995, I found myself in San Diego for the 25th annual conference of Exodus International. My life would never be the same.

In the years since then, numerous men and women have told me of being wounded by pastors and other Christians saying just what I had said for many years. One young woman told of sitting in a Sunday School class where one of the leaders said that he was uncomfortable around homosexuals and he hoped none would come to their class. She responded, “I’m glad you weren’t the first person I met at this church. I wouldn’t be a Christian now.”

A man in a small group told of his desire to get out of homosexuality. He finally worked up the nerve to attend a church where he heard a pastor tell the “Adam and Eve, not Adam and Steve” story. It would be months before he found a church where he felt safe.

I cringed as I realized that this could have been me. I wondered how many may have heard me and gone away wounded and discouraged. Had I driven some back into the arms of the homosexual community with my cleverness?

In the coming months I was made aware of how little I knew about this struggle or how to help someone who wanted to change. But I had changed! I was determined to learn all I could about this issue. I was committed to do all I could to awaken the church to the need and to our responsibility.

The Church and the Culture

When the tsunami struck Asia in 2004 I could not understand how something so powerful could travel hundreds of miles across the ocean and not be noticed. Incredibly it traveled at speeds up to 500 miles per hour. In less than 24 hours a tsunami can cross the entire Pacific Ocean.1

For many years activists have been working tirelessly behind the scenes to normalize homosexual relationships. While most people have gone about their business unaware, the momentum has been building. Today we face a movement of incredible power. Too many Christians still don’t understand the stakes.

This is not a call to combat homosexual activists. We must understand that we do not war against flesh and blood. We are not at war against our culture. Indeed, we are called to be salt and light in that culture. This is a challenge to open our eyes to the thousands of men, women, mothers, fathers, children, and yes, husbands and wives whose lives will be tragically impacted by this sin.

I often get calls from parents and students who are confused by what they’re being taught in classrooms. They have been assured homosexuality is genetic and that change is neither desirable nor possible. Those who believe otherwise are mindless cretins or worse, “fundamentalist Christians.” A constant barrage from television and media reinforces this. I fear that we have seriously miscalculated the impact this will have in the long term.

Some studies appear to show a moral resurgence among our youth. However, it would be foolish to assume this continual onslaught can be overcome if we don’t begin offering accurate information with a loving and compassionate delivery.

As this wave continues to grow the conservative church faces a challenge that is ultimately greater than the issue of homosexuality itself. I’ve met many people in Southern Baptist churches who have expressed uncertainty about the issue of homosexuality. These people do not think of themselves as questioning Scripture. They are committed to the authority of Bible.

They just express doubt about the possibility of change. They know what Scripture says, but they have not heard clear answers to the strident voices of our culture. Thus begins a slow but certain erosion of confidence in the authority and infallibility of the Word.

This could be a moot point if the growing surge succeeds with hate crime legislation. With a multitude of politicians and a dearth of statesmen, Congress seems certain to push through legislation creating a special class for homosexual victims of crime. If you believe this is not a serious threat to our freedoms, you haven’t been keeping up. Similar legislation has already led to Christians opposing homosexuality being silenced in other countries.

In middle America the Iowa senate approved an anti-bullying bill that would require local school boards to adopt policies that restrict harassment of all students, including a specific mention of gay and lesbian students.2 The senators overwhelmingly rejected an exception for private schools. Administrators of Christian schools are now fearful of lawsuits if they teach that homosexuality is a sin.

Further, many activists now insist that it is hate speech to say that you believe the Bible teaches that homosexual acts are sinful. If you doubt this, look at the furor surrounding General Peter Pace, the Chairman of the Joint Chiefs of Staff, who has probably done more to secure our freedoms than any of his critics. But when he dared offer his opinion that homosexual conduct is immoral, the firestorm was immediate and blistering.

Certainly Christians should be opposed to all forms of bullying and harassment. We can agree that hate emanates from the pit of hell however it is manifested. However, history has shown us the tragedy that results when the government determines which thoughts are acceptable.

Our children are also being impacted by this surge. It is no longer unusual for us to hear from parents of young children who have come home from school and announced they now believe they are homosexual. Unfortunately, they are often encouraged in that belief.

We can’t speak of culture without mentioning another frightening development—the subtle marginalizing of Christians. It is one thing to face the threat of political gamesmanship and persecution. It is quite another to be reduced to a caricature, an object of ridicule.

I watched an episode of 20/20 one night to see several former homosexuals share their stories. I knew some of them personally and was curious to see how their stories would be received.

Each spoke convincingly of the change in his or her life. They told of the joy and contentment they had found. They were not argumentative. They spoke in the simple tradition of John 1:9: “One thing I know: I was homosexual and now I’m not.”

But John Stossel and Barbara Walters were much more impressed and supportive of those who said they tried it and it didn’t work. Period. End of discussion. Walters then mentioned “the growing body of opinion that says that people are born homosexual” to which Stossel responded, “Right. Which is one more reason I’m skeptical. You can repress these feelings, but it’s hard to believe you can change.”3

Well of course a good journalist should never let facts get in the way of the story he wants to tell. The “growing body of opinion” is just that. Opinion. And it is growing because many journalists continue to report opinion as fact. In spite years of headlines trumpeting the latest “gay gene” discovery, not one scientifically accepted, replicable study has shown a genetic causation.

Dr. Francis S. Collins, head of the Human Genome project and one of the world’s leading scientists works at the cutting edge of DNA. He said, “There is an inescapable component of heritability to many human behavioral traits. For virtually none of them is heredity ever close to predictive” (italics mine).4 Dr. A. Dean Byrd says “It is important however, to note that even in … studies with identical twins, that heritability is not to be confused as inevitability. As Dr. Collins would agree, environment can influence gene expression, and free will determines the response to whatever predispositions might be present” (italics mine).5

Many studies by secular scientists have shown that change is possible. But Walters, Stossel, and a host of others seem to have missed those studies. They have chosen instead to misrepresent those who have changed and give the appearance that these folks are both deceived and deceivers. Stossel closed the interview segment with his “give me a break” comment. The inference? These people are kooks. Pay no attention to them.

The Church’s Response

So how should the church respond to this tidal wave of activism and misinformation? How should the church respond to homosexuality in general?

Dr. Jeffrey Satinover says, “Here then is the conundrum we face … On the one hand we must decide how best to counter the tactics of intimidation and refute the false claims of a group that operates in the hostile mode of raw, power politics. On the other hand we must retain the profound compassion and fellow-feeling toward individual homosexuals that we ourselves need and yearn for from others. We must respect as fellows the very individuals whom we may reject as claimants in the public square.”6

For at least the last two decades our actions and attitudes have been primarily reactive. If we’re to stem this tide, we must change this. For many of us this change must begin with our own attitudes.

Dr. Barrett Duke, vice-president of the Ethics and Religious Liberties Commission, said, “The church must come to terms with the entire issue of homosexuality and develop a comprehensive ministry approach to homosexuals. It is imperative that the church reassert the Bible’s moral high ground, but that it do so out of a comprehensive strategy designed not merely to convince homosexuals that the homosexual lifestyle is sinful. This strategy must include a genuine love for people trapped in the homosexual lifestyle that seeks first to minister and love, not to condemn. Until the church develops such an approach, it is likely that attempts, thus false, to create an alternative spirituality will thrive.”7

Clearly we need to be able to respond to the continual stream of misinformation. But we’d better not let that obscure our original objective. Our task is to proclaim the power of the risen Christ to set all people free. We must be clear that this freedom includes freedom from the power of sin as well as the penalty of sin. Our burden must be for all those who have been deceived. It does not matter that many don’t think they are deceived. It is the work of the Holy Spirit to convict.

With a measure of complicity on our part we have too often been portrayed as bigots, as angry, hateful people. As we clarify our objectives and our attitudes we can change that.

Dr. Albert Mohler has written that “Our ministry to homosexuals is not as the sinless ministering to sinners, but as fellow sinners who bear testimony to the reality of salvation through faith in Jesus Christ. To the homosexual, as to all others, we must speak in love, never in hatred. But the first task of love is to tell the truth, and the sign of true hatred is the telling of a lie. Those who genuinely love homosexuals are not those who would revolutionize morality to meet their wishes, but those who will tell them the truth, and point them to the One who is the Way, the Truth and the Life.”8

Our hearts should be broken when we see statistics that show so much brokenness in homosexuals. While it is certainly not true of all homosexuals, statistically same sex strugglers have a significantly shorter life span than do heterosexuals.9 This is true even without AIDS. They are more subject to emotional struggles, have higher suicide rates, higher rates of depression, and higher rates of substance abuse.

Activists blame this on guilt inducing conservative Christians. However, these statistics are true even in places such New Zealand and Norway, countries that are extremely gay friendly.

Again, we must examine our hearts to determine if this grieves us or causes us to say, “I told you so.” It should be a powerful motive to proclaim the healing power of Christ.

I once wrote of a friend who is a homosexual activist: “He is not my ‘project’—I genuinely love him. Because I love him I want him to know all the fullness and joy that God has for him. But I am fully convinced that none of us can know His fullness unless we’re walking in obedience to His Word. Intimate fellowship with Jesus comes only to those who will hear His voice and follow Him. Amos 3:3 (HCSB) asks, “Can two walk together without agreeing to meet?”

If we believe these things, we can ease up on our determination to prove activists wrong. We can proclaim His truth and trust Him to convict.

The Church: A Refuge

Given the enormity of the challenge, we must do all in our power to make our churches safe places, places of refuge.

Many Christians have no idea how a person struggling with unwanted same sex attraction would perceive their church. I’ve often heard people say, “We don’t have that problem in our church.” At times I’ve wished that confidentiality agreements did not prohibit me from saying, “Oh yes, you do.”

Sometimes I’ve gotten a call from a church that has just discovered one of its members is dealing with homosexuality. Usually they express a sincere desire to do the right thing. But when I suggested they contact the local Exodus referral member and have them come out and speak, a polite silence ensued.

I tried to remind them that other people who struggle with addictions are watching to see how redemptive they are going to be. If they are content to do cosmetic repairs, others will suffer. This includes the family of the same sex struggler. We often forget the parents, the mates, the children, and the close friends.

Several years ago I read an article about an architect who could not understand why groups representing the disabled were criticizing him. He felt that he was doing everything the building codes required. One day a group brought a wheelchair and encouraged him to tour one of his buildings. For the first time he understood the complaints.

Many churches think they are open to strugglers but have never considered what this looks like to someone dealing with this issue. We should be open to asking those with experience to help us understand. Leadership must also be educated. We are often unaware how our comments can wound someone who is reaching out for help.

The first time I attended Living Hope in Dallas-Fort Worth I sat in on a group composed of parents of homosexual strugglers. I was astonished to find that not one had felt safe in sharing their pain with their Sunday School class or their pastor. They had heard too many jokes or negative comments.

I’ve often heard how difficult it is to find help. Group members have told me of having to contact national ministries to find out where help can be found. Nothing had ever been mentioned in their church.

If we are serious about change, we will do all we can to make people aware of where they can find help. Names and numbers of ministries and counselors should be posted. But be sure those resources have experience with this issue. Address the issue redemptively from the pulpit. Host special events designed to equip and educate your members.

A true understanding of God’s grace will preclude us from seeing this sin as being any different from our own. One of the things that most powerfully impacted me when I attended my first Exodus conference was the intensity of the worship. Songs were not just being sung. They were being poured out of hearts overflowing with gratitude and love. I was reminded of those who just wanted to cling to the robes of Jesus. As I contemplated this I decided it was because 700-800 people were so keenly aware of what God had freed them from and how much they needed him. Then I sensed God saying “I’ve done just as much for you. You’re just not as aware or as grateful.”

Most of you have never struggled with same-sex attraction. It is difficult for us to comprehend that. I finally realized that the fact that it was wrong did not make the pain any less. Tim Wilkins, director of Cross Ministries in North Carolina, says, “One of the reasons that evangelicals have not made much progress in reaching homosexuals with the gospel is their failure to empathize with the excruciating pain homosexuals experience.”10

Many straight men have had revelatory experiences when they realized that their own battles with lust were not significantly different. It has been described as “same root, different fruit.” Whether that battle with lust involves the same or a different sex, the answer is the same.

The Church and Healing

We cannot hope to be an agent of change until we clarify some basic beliefs. What do you believe about homosexuality? Is that belief firmly rooted in Scripture? Does your head belief match up with your heart belief? What do you really believe about change?

In a group meeting one night a man said “I wish there was some place in the Bible that specifically told of someone overcoming homosexuality.” I told him there was. He looked at me skeptically and said, “I’ve never seen that.”

I read 1 Corinthians 6:9-11 (HCSB) to him. I pointed out that this quite long laundry list included homosexuals. Paul concluded the passage by saying, “Some of you were like this; but you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God” (emphasis mine). Both the context and the tense of the verbs make it clear that change has taken place. Some once were homosexual. They were no longer.

This leads us to what we really believe about the power of Christ. The Bible tells us that anyone who is in Christ is a new creation. (2 Cor. 5:17) Does this apply to homosexuals? I am frequently amazed by both Christians and homosexual activists who don’t believe that same sex strugglers can change. Some think celibacy is the only hope.

Over the years I’ve worked with many drug and alcohol addicts. Some I’ve convinced to check into various residential recovery programs. Others attend area support groups for a time. Clearly, even our secular culture supports this. Alcoholics Anonymous and the Betty Ford Center are frequently discussed as positive programs. What fascinates me is that I have seen far more people successfully leave homosexuality than I have seen overcome drug addiction. But I’ve yet to meet anyone would argue that drug addicts can’t change and we should just accept that fact. The same power that set captives free in Corinth can set people free today.

Whether or not your church knows anything about homosexuality it can still minister healing just by being the church. When I first attended Living Hope ministries in Dallas-Fort Worth, the director invited me to get involved. I explained that I was new to this and had no idea how to help anyone who struggled with homosexuality. I was told that just by being there and showing my concern many would be helped. In all honesty I thought I was being patronized.

But true Christian friendship is a powerful tool. One man told of coming out of a lifetime of homosexuality and joining a church that knew nothing about the issue. But they knew how to mentor. They knew how to be a friend. The men were not afraid to embrace him, to express their love for him. The pastor checked on him and took him to dinner. He spent time in the homes of the members. Healing took place. Any church can do that.

Conclusion

I cannot say too strongly how much the church needs to get fully involved in this issue. The world is well aware of our disapproval. We desperately need to communicate our message more clearly. The church has much to gain from these men and women for whom Christ died. We have lost out on some incredible giftedness.

Once after a group meeting at Living Hope a group of us sat in a nearby restaurant. A young woman who taught school in an area district turned to me and said, “So, Pastor Bob, tell us what you really think of us.”

The question caught me off guard, and I hesitated a moment until I remembered something my wife had said. I replied, “You guys are my heroes. I have so much admiration for you. You are some of the most courageous people I’ve ever known. You have chosen to fight one of the fiercest battles any of us will ever have to face. And you have done it with the world telling you that it’s OK, so just accept it. And for far too long you’ve done it without the support of the church. You have been willing to fight on alone and keep pressing toward God. I think you are truly incredible people, and the church is very fortunate to have you.”

The wave comes ever closer to the shore. The hour is late. Can you hear the cry of God’s hurting children?

Bob Stith is the Southern Baptist Convention’s national strategist for gender issues and the representative of the convention’s Task Force on Ministry to Homosexuals. Contact him and learn more at www.sbcthewayout.com.

Finally brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable—if there is any moral excellence and if there is any praise—dwell on these things.

Phil. 4:8

Teacher Notes

This is a suggested Bible study for any size group. The accompanying sermon outline serves as a resource as you prepare to lead this Bible study. Answers are provided with the questions when appropriate, but do not be too quick to give the answers. Allow the participants time to talk about the questions among themselves and offer their own thoughts and reflections.

Before class: Read the articles on modesty on two or three of the following websites for background information:

Dannah Gresh Ministry

Focus on the Family Boundless Magazine

Sovereign Grace Ministries

Family Life Today

Go to the following link and copy this article for use in the conclusion of this lesson: Focus on the Family

Create Learning Readiness: Using the Context section of the accompanying sermon outline, give some of the background to Philippians 4:8.

Former Green Bay Packers coach Vince Lombardi often told his players, “The best defense is a good offense.” Is that principle applicable to the Christian life? Undoubtedly it is! Those who think positively will be more apt to succeed in their walk with the Lord than those who do not because they will adopt positive actions that will please Him.

In Philippians 4:8, the Apostle Paul zeroed in on some things believers should set their minds on—to think about to the point that they affect their Christian life. One of the words he mentions is pure. Strong’s Exhaustive Concordance says the word means “properly clean, i.e. (figurative) innocent, modest, perfect :- chaste, clean, pure.” (Strong’s Greek Dictionary of the New Testament, Abingdon Press, 1980, p. 6). Though the Bible is not a fashion guide, it is a guide for the Christian life-style. A Christian, whether male or female, should think and dress modestly.

Ask, what are some examples of immodest dress that you have seen lately? What, in your opinion, could the person have done to make their attire more appropriate?

There are three guidelines for the Christian life-style that are relevant to the issue of modesty that I want us to examine together today. The first is: the modest person will stay away from every form of evil. Turn to First Thessalonians 5:22. (Ask someone to read the verse. If more than one translation is available, ask that the verse be read from some of them.)

Ask, some things are obviously wrong, aren’t they? Let’s name a few of them. (If a whiteboard is available, write some of the responses on the board.)

Ask, can you think of some things that may not be wrong but give the appearance of evil?

First Thessalonians 5:22 says that we should avoid both that which is evil and that which has the appearance of evil. The word translated stay away from is a strong word that means “to hold oneself away from.” Looking at some of the things that we have previously mentioned, how could we stay away from them?

Turn to John 17:15-16. What effect, if any, does the idea that we are not to be “of” the world but still be “in” it have on the things we have just mentioned?

Ask, how could this be applicable to the issue of modesty in one’s attire?

The second guideline for the Christian life-style that is relevant to the issue of modesty is: the modest person will be a good example. Turn to Titus 2:7. The word translated example is one that means to make a mark or impression with a tool, a die, or a stamp. Though Paul wrote this verse to Timothy as a pastor, the principle applies to every believer. The modest person will set the right kind of example for others to see and follow. They will make the right impression by the manner in which they dress, as well as by the way they act.

Ask, how does 1 Peter 3:1-5 relate to this? Do the principles found here relate to men and boys as well?

Ask, what are some ways that we can dress modestly and set the right example for others to follow?

The third guideline for the Christian life-style that is relevant to the issue of modesty is: the modest person will practice self-control. Turn to Galatians 5:22-23. William Barclay says the word self-control refers to “the spirit which has mastered its desires and its love of pleasure.” Ask, how do you think self-control applies to dressing modestly?

Ask, in what way does Colossians 3:5 speak to this matter of self-control?

Ask, have you ever had to express self-control in purchasing (or not purchasing) some article of clothing—maybe something that you wanted but felt was questionable? What did you do?

In an article by Vicki Courtney entitled Sexy Too Soon, the author asks the question: “Have you shopped for girls’ clothing lately? Toddlers to teens are inundated with adult fashions. Pop singer Beyonce now has her own clothing line that introduces the red-light district to the school lunchroom.

“Popular clothing items among teens include thong underwear and shorts displaying suggestive words across the backside. The abundance of racy clothing emphasizes the message: Dress sexy.”

Later in the article she says that teenagers are being unduly influenced by their parents who “fret over physical appearance or enjoy media laden with sexual images.”

Ask, what message would you have for parents who dress their small children in outfits that are immodest and inappropriate? Are they setting a precedent that they may regret later?

The question that all of us need to think about as we close is: Am I living with modesty or am I setting the wrong example with my life-style?

What Can One Person Do?

1. Always pray for God’s guidance both before you go shopping and as you shop for clothing. Ask Him to direct your thoughts and your purchases.
2. Decide that you will not purchase anything that might be too revealing. If in doubt, choose something else.
3. Look for stores that typically carry a good selection of modest clothing styles. The latest fashion may very well be outside the bounds of modesty.
4. If you have friends who dress modestly, ask them how they decide what to buy and wear?
5. If you are a parent of small children, exercise caution in the clothing you purchase for them. Be careful not to dress them in anything that you wouldn’t want to see them in when their bodies are more fully developed. Remember, you are constantly setting a precedent for the future even at a very young age.
6. If you are a female, apply the eight step test located here to decide if an article of clothing is appropriate or not.

Finally brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable—if there is any moral excellence and if there is any praise—dwell on these things.

Phil. 4:8

Context

Philippians 4:8 is found in a section of the book dealing with practical applications of the Christian lifestyle which Paul had advocated throughout the letter. Beginning in chapter 4, verse 1, he had admonished them to:

• Stand firm in the Lord (1)
• Assist two women to find agreement in the Lord (2-3)
• Rejoice in the Lord (4)
• Exhibit graciousness (5)
• Pray instead of worrying (6-7)
• Focus their thinking on things that were morally excellent (8).

In doing these things, they would experience the peace of God (vs. 7) and His presence (vs. 9).

Introduction

Vince Lombardi was the long-time coach of the Green Bay Packers professional football team. When he became the coach of the Packers, he constantly repeated his mantra: “run to daylight.” By that he meant that the running backs were to look for an opening in the other team’s defense and run through it.

Lombardi was also known for saying, “the best defense is a good offense.” Is that principle applicable to the Christian life? Undoubtedly it is! Those who think positively will be more apt to succeed in their walk with the Lord than those who do not because they will adopt positive actions that will please Him.

In Philippians 4:8, the Apostle Paul zeroed in on some things believers should set their minds on—to think about to the point that they affect their Christian life. One of the words he mentions is pure. Strong’s Exhaustive Concordance says the word means “properly clean, i.e. (figurative) innocent, modest, perfect :- chaste, clean, pure.” (Strong’s Greek Dictionary of the New Testament, Abingdon Press, 1980, p. 6). Though the Bible is not a fashion guide, it is a guide for the Christian life-style. A Christian, whether male or female, should think and dress modestly.

I. The modest person will stay away from every form of evil (1 Thess. 5:22).

Some things are obviously wrong. Some things may not be so obvious but they give the appearance of evil. A believer is to stay away from both so their testimony is not jeopardized. The word translated stay away from “is a strong word that means ‘to hold oneself away from.’ The emphasis is on the believer’s complete avoidance of any evil teaching or behavior” (The MacArthur New Testament Commentary, 1 & 2 Thessalonians, Moody Press, p. 199). Albert Barnes comments: “Not only from evil itself, but from that which seems to be wrong (Notes on the New Testament Explanatory and Practical, WordSearch 9, Austin, TX).

The Life Application New Testament Commentary adds: “Paul did not mean that believers must literally withdraw from the world, for to do so would mean that they could not shed the light of Christ so that more might come to him. Believers can, however, make sure that they don’t give evil a foothold by avoiding tempting situations and concentrating on obeying God” (WordSearch 9 Bible Software, Austin, TX).

II. The modest person will be a good example (Titus 2:7).

A Christian should set the right example to other believers and to the world. “The word ‘pattern’ (tupos) literally means to make an impression with a die, to mould or form, to strike an impression” (Preacher’s Outline and Sermon Bible – Commentary – The Preacher’s Outline & Sermon Bible – 1 & 2 Thessalonians, 1 & 2 Thimothy, Titus, Philemon, WordSearch Bible Software, Austin, TX). John MacArthur says, “Tupos (example) literally refers to a mark or impression left by an instrument such as a pen, a sword, or a hammer” The MacArthur New Testament Commentary, Moody Press, p. 92). How a believer dresses will leave an impression, either positive or negative, on others..

In 1 Timothy 4:12, Paul says, “… you should be an example to the believers in speech, in conduct, in love, in faith, in purity.” Though this was written to Timothy as a pastor, the principle applies to every believer. The person who is modest will set the right kind of example for others to see and follow. They will make the right impression by the manner in which they dress, as well as by the way they act.

III. The modest person will practice self-control (Gal. 5:22-23).

One aspect of the fruit of the Spirit is self-control. Like facets of a diamond, each word Paul includes is one aspect of the fruit of the Spirit. They all work together to produce the right kind of behavior. Barclay says, “Self-control; the word is egkrateia which Plato uses of self-mastery. It is the spirit which has mastered its desires and its love of pleasure. It is used of the athlete’s discipline of his body (1Cor 9:25) and of the Christian’s mastery of sex (1Cor 7:9). Secular Greek uses it of the virtue of an Emperor who never lets his private interests influence the government of his people. It is the virtue which makes a man so master of himself that he is fit to be the servant of others” [William Barclay, Daily Study Bible (NT), The Letters to the Galatians and Ephesians, Westminster Press, p. 52].

Conclusion

Vicki Courtney, in an article entitled Sexy Too Soon, asks the question: “Have you shopped for girls’ clothing lately? Toddlers to teens are inundated with adult fashions. Pop singer Beyonce now has her own clothing line that introduces the red-light district to the school lunchroom.

“Popular clothing items among teens include thong underwear and shorts displaying suggestive words across the backside. The abundance of racy clothing emphasizes the message: Dress sexy” (Sexy Too Soon, Focus On the Family).

Courtney also makes the point later in the article that teenagers are often being unduly influenced by their parents who “fret over physical appearance or enjoy media laden with sexual images.”

The question is: Are you living with modesty?

Dear friends, when the fiery ordeal arises among you to test you, don’t be surprised by it, as if something unusual were happening to you. Instead, as you share in the sufferings of the Messiah rejoice, so that you may also rejoice with great joy at the revelation of His glory. If you are ridiculed for the name of Christ, you are blessed, because the Spirit of glory and of God rests on you. None of you, however, should suffer as a murderer, a thief, an evildoer, or as a meddler. But if [anyone suffers] as a Christian, he should not be ashamed, but should glorify God with that name. For the time has come for judgment to begin with God’s household; and if it begins with us, what will the outcome be for those who disobey the gospel of God?

1 Peter 4:12-17

Teacher Notes

This is a suggested Bible study for any size group. The accompanying sermon outline serves as a resource as you prepare to lead this Bible study. Answers are provided with the questions when appropriate, but do not be too quick to give the answers. Allow the participants time to talk about the questions among themselves and offer their own thoughts and reflections.

Bible Study Instruction

Before class: Have available several stories about the persecution of Christians by visiting the following websites: http://www.bpnews.net/bpnews.asp?id33384 www.p,ersecution.com, http://www.bible-researcher.com/persecution.html and h,ttp://www.compassdirect.org/?aspxerrorpath=/breaking.php.

Also prepare four index cards or slips of paper with the following verses on them: 1 Cor. 4:12; Matt. 5:44; Rom. 12:14; and Psalm 7:1 (place one reference on each card or slip of paper). Distribute them to four class participants before class and ask them to read them when called for, indicating what they believe should be a Christian’s response to persecution according to that verse.

Create Learning Readiness: Using the Context section of the accompanying sermon outline, give some of the background to 1 Peter 4:12-17.

Ask class participants what they believe contributes to the lack of discussion about persecution in our churches today. After they have shared their ideas, point out that we do not suffer much in the way of persecution like our brothers and sisters in Christ in other nations.

Point out that persecution has been around since the beginning of time. Note that the secular media “misses” the stories of men and women being harassed, injured, or killed for their faith because their own faith lacks such substance. Point out that those who don’t hold to such a strong, all-out faith cannot understand those who do.

Then ask class participants to cite examples of persecution in the Old Testament (list answers on a whiteboard, if available). See sermon outline for a suggested list.

Next, ask participants to cite examples of persecution in the New Testament (list answers on the board). See sermon outline for a suggested list.

Ask participants if they know of other examples of persecution from other eras of history. After they have given their answers, share one or more of the examples you found on the websites listed above (or others that you know about).

Read this quote from Foxe’s Book of Martyrs (p. 5):

“In [the martyr] we behold a spirit upheld, not by the motives of vanity, self-sufficiency, or indifference, but by the simple power of truth; we witness a soul so under the influence of good, that evil, even in its most cruel form, cannot dim its beauty, but serves as a contrast to heighten its luster. Here is self-sacrifice, springing not from pride, but from humility; founded not upon ignorant prejudice, but upon a faith based upon conviction; arising not from hatred or contempt for man, but from the love of God. Truly theirs was the victory that overcame the world, even their faith—a faith which, accepting the future as a true inheritance, enabled them to give up for Christ’s sake houses and lands, children and relationships, yea, and their own lives also, rather than be false to their conscience and their God. The history of Christian Martyrdom is, in fact, the history of Christianity itself; for it is in the arena, at the stake, and in the dungeon that the religion of Christ has won its most glorious triumphs.”

Ask participants what passages of Scripture they can think of which indicate that persecution should be expected by Christians and what those passage indicate are the reasons for it. (Answers should include John 15:20-21—because of faith in Christ; Luke 21:12—because of bearing the name of Christ and the approaching end of time; and 2 Timothy 3:12—because of a godly lifestyle.) Allow discussion time for each of these as appropriate.

Indicate that the Bible gives at least four reasons why persecution exists. Ask class participants to look up the following passages and give the reason indicated by each one:

1. John 15:20-24 (Hatred toward Christ).
2. John 16:1-3 (No knowledge of God or His Son).
3. Psalm 10:2 (An attitude of arrogance).
4. Acts 26:9-11; 13:50; 14:2 (Misplaced zeal).

Ask, what should be our response to persecution if it comes knocking on our door? After group responses, ask everyone to turn to First Peter 4:12-17.

Ask, what does verse 12 suggest should be our response to persecution? (Don’t be surprised by it.)

Ask, what do verses 13-14 suggest should be our response to persecution? (Rejoice in it.) If time permits, ask someone to look up Matt. 5:11-12 and read it aloud.

Ask, what do verses 15-16 suggest should be our response to persecution? (Give glory to God.)

Ask, what does verse 19 suggest should be our response to persecution? (Commit yourself to God.)

Ask whoever has 1 Cor. 4:12 to read the verse and give their response.

Ask whoever has Matt. 5:44 to read the verse and give their response.

Ask whoever has Rom. 12:14 to read the verse and give their response.

Ask whoever has Psalm 7:1 to read the verse and give their response.

In conclusion, ask class participants what they believe that they could do in response to the persecution of Christians around the world. (See What Can One Person Do below for suggestions.) After responses, ask each person to commit themselves to adopting one of these actions and following through on it individually or in conjunction with one or more other people from the group this week.

Close the class with a prayer of commitment.

What Can One Person Do?

1. Pray regularly for those around the world who are suffering persecution.
2. Financially support organizations (like Voice of the Martyrs) who keep us informed about those suffering persecution.
3. Invite someone who has been persecuted (or someone who has worked with those who are being or have been persecuted) to speak on the subject in your church.
4. Form a group in your church that has as its purpose to study the issue of world persecution and keep the church informed on what is happening.
5. When you become aware of a brother or sister in Christ who is being persecuted in some foreign land, write to the State Department asking them to work with the government in that land to seek freedom for that person.

Dear friends, when the fiery ordeal arises among you to test you, don’t be surprised by it, as if something unusual were happening to you. Instead, as you share in the sufferings of the Messiah rejoice, so that you may also rejoice with great joy at the revelation of His glory. If you are ridiculed for the name of Christ, you are blessed, because the Spirit of glory and of God rests on you. None of you, however, should suffer as a murderer, a thief, an evildoer, or as a meddler. But if [anyone suffers] as a Christian, he should not be ashamed, but should glorify God with that name. For the time has come for judgment to begin with God’s household; and if it begins with us, what will the outcome be for those who disobey the gospel of God?

1 Peter 4:12-17

Context

First Peter was written by the Apostle Peter (1:1) probably during the time of the Roman emperor, Nero, who ruled from 54-68 A.D. Once described by Dr. Merrill C. Tenney in a class lecture at Wheaton Graduate School as the “Hugh Hefner of the Roman Age,” Nero was the consummate playboy.

Tenney (New Testament Times, pp. 283-292) states that Nero was more interested in self-gratification than taking care of government issues. When much of Rome burned in July of A.D. 64, Nero, in order to throw suspicion off himself, needed a scapegoat and chose to place the blame on Christians. John MacArthur (1 Peter, p. 10) believes the letter was written during the short interval between the fire and the beginning of the persecution that followed.

The letter was written to the “temporary residents of the Dispersion” in several provinces of the Roman Empire that are now part of modern day Turkey. These temporary residents had been scattered because of persecutions that arose periodically under the Jews in Jerusalem and Roman authorities. Thus, it is timeless in its application, even in our own day. Persecution seems to know no boundaries with regard to time or locale.

Although Peter was primarily known as the Apostle to the circumcision (Gal. 2:7-8), there is internal evidence that this letter was written primarily, though not exclusively, for a Gentile audience. Bruce Wilkinson and Kenneth Boa (Talk Thru the New Testament, p. 471) cite as evidence the following: “They were called ‘out of darkness’ (2:9), and they ‘once were not a people of God but are now the people of God ‘(2:10). Their former ‘aimless conduct received by tradition from [their] fathers’ was characterized by ignorance and futility (1:18; cf. Eph. 4:17). Because they no longer engage in debauchery and idolatry, they are maligned by their countrymen (4:3-4). These descriptions do not fit a predominately Hebrew Christian readership.”

The letter contains four sections: the recipients’ standing in Christ (1:1-2:12), submission in Christ (2:13-3:12), suffering in Christ (3:13-4:19), and serving in Christ (5:1-14).

Introduction

Persecution does not usually command a lot of our attention in America, primarily because we do not suffer persecution like that endured by many of our brothers and sisters in Christ in other nations. We simply don’t think about it that much until some shocking story in the news arrests our attention.

Yet persecution–in some form or fashion–has been around since the beginning of time:

• Cain & Abel
• Egyptian persecution of the Hebrews
• Old Testament Prophets
• Saul—persecutor (pre-Damascus Road experience)
• Saul (Paul)—persecuted (post Damascus Raod experience)
• Stephen (Acts 7)
• Other disciples (Hebrews 11, etc.)
• Early church (http://www.bible-researcher.com/persecution.html)
• John Hus, Wycliff, and others

However, persecution is not a relic of the past. Persecution is still a heartbreaking reality in many places around the world today—places like Iran, China, Myanmar, etc. (See http://www.persecution.com/ and http://www.bpnews.net/bpnews.asp?id=33384 for more modern day examples.)

Several of the individuals and people-groups mentioned above died as a result of the persecution they endured. Not all, however, were martyred for their faith.

But all shared the same basic characteristics set forth in the introduction to Foxe’s Book of Martyrs (p. 5): “In [the martyr] we behold a spirit upheld, not by the motives of vanity, self-sufficiency, or indifference, but by the simple power of truth; we witness a soul so under the influence of good, that evil, even in its most cruel form, cannot dim its beauty, but serves as a contrast to heighten its luster. Here is self-sacrifice, springing not from pride, but from humility; founded not upon ignorant prejudice, but upon a faith based upon conviction; arising not from hatred or contempt for man, but from the love of God. Truly theirs was the victory that overcame the world, even their faith—a faith which, accepting the future as a true inheritance, enabled them to give up for Christ’s sake houses and lands, children and relationships, yea, and their own lives also, rather than be false to their conscience and their God. The history of Christian Martyrdom is, in fact, the history of Christianity itself; for it is in the arena, at the stake, and in the dungeon that the religion of Christ has won its most glorious triumphs.”

• Persecution to be expected by believers
  • Because of faith in Christ—John 15:20-21
  • Because of bearing His name—Luke 21:12
  • Because the end is near—Luke 21:12
  • Because of a godly life-style—2 Tim. 3:12

• Why persecution exists
  • Hatred toward Christ—John 15:20-24
  • No knowledge of God or His Son—John 16:1-3
  • Attitude of arrogance—Psalm 10;2
  • Misplaced zeal—Acts 26:9-11; 13:50; 14:2

• Response to persecution by the believer
  • Don’t be surprised by persecution—1 Peter 4:12
  • Rejoice in the persecution—1 Peter 4:13-14; Matt. 5:11-12
  • Give glory to God—1 Peter 4:15-16
  • Commit yourself to God—1 Peter 4:19
  • Demonstrate patience—1 Cor. 4:12
  • Pray for those who persecute you—Matt. 5:44
  • Bless those who persecute you—Rom. 12:14
  • Pray for deliverance—Psalm 7:1

Conclusion

Those of us who are blessed to live in America know little, if anything, about real persecution. For the most part, ridicule, taunts, and heckling are the extent of what we experience.

Will it remain that way? Many believe it will not—that there will come a time, maybe not far off in the future, when persecution in America will be ramped up. Whether or not that happens, wisdom dictates that we be prepared so that, if it comes, we are not taken by surprise. In the meantime, we owe it to our brothers and sisters in Christ in other lands to pray for them and do what we can to assist them.

What Can One Person Do?

1. Pray regularly for those around the world who are suffering persecution.
2. Financially support organizations (like Voice of the Martyrs) who keep us informed about those suffering persecution.
3. Invite someone who has been persecuted (or someone who has worked with those who are being or have been persecuted) to speak on the subject in your church.
4. Form a group in your church that has as its purpose to study the issue of world persecution and keep the church informed on what is happening.
5. When you become aware of a brother or sister in Christ who is being persecuted in some foreign land, write to the State Department asking them to work with the government in that land to seek freedom for that person.

But Peter and John answered them, “Whether it’s right in the sight of God [for us] to listen to you rather than to God, you decide; for we are unable to stop speaking about what we have seen and heard.”

Acts 4:19-20

Context

On the day of Pentecost, the disciples were radically changed. Prior to that day, the disciples had decided to serve as witnesses of the resurrection of Jesus (Acts 1:21-22). Though they had a purpose, they didn’t have the power they needed to face the entrenched and hostile Jewish religious leaders.

The power for their task was supplied on the day of Pentecost, when the Holy Spirit empowered the church. Immediately, the Spirit’s power was evident (Acts 2:1-13) and Peter preached his first great message (Acts 2:14-36). Peter’s message reached many of the people who heard it, and the church grew by thousands (Acts 2:37-47).

Not only did God bless the disciples’ preaching with great spiritual fruit, He also performed a miracle on the temple steps (Acts 3:1-10). Those who witnessed this miracle were amazed, and Peter preached his second great gospel message (Acts 3:11-26).

Peter’s preaching and the fact of the miracle brought the disciples under the scrutiny of the religious leaders, who jailed them and questioned them (Acts 4:1-12). When the religious leaders couldn’t deny the miracle, they decided to try to contain the disciples by ordering them not to “speak or teach at all in the name of Jesus” (Acts 4:13-18). The response of Peter and John to this demand has been repeated in different ways by Christians for two thousand years. They declared, “We cannot stop speaking about what we have seen and heard” (Acts 4:20).

Introduction

Describe some recent acts of religious persecution.

Transition: It has been said that more Christians have died for their faith in the last century than died altogether in the previous nineteen centuries. There is every indication in this country and around the world that the gospel of Jesus Christ is coming under a steady and determined effort to silence it. The church must be prepared to respond. The disciples’ response to the persecution they faced in

Acts 4 provides a model for Christians today. We can derive three insights from their response in Acts 4:19-20 that help us know what we should do when faced with efforts to silence us today.

We have an obligation to witness

Peter and John were not as concerned with the religious leaders as they were with God. The fundamental question that they present to their inquisitors is whether it is right to listen to them or to God. The word translated “right” is the Greek word dikaios. This word was commonly used in Greek culture to refer to something that a person was obligated to do, often in relation to the law or customs. However, the early Christians recognized two spheres of obligation—secular authorities and God.

Paul made this distinction as well. It is seen most clearly in his direction to children to obey their parents (Eph 6:1-3). Paul could have referred to social customs to impress on children the need to be obedient, but instead he says “this is right” (dikaios) and refers to the fifth commandment (Ex. 20:12) as support for his claim. In other words, obeying one’s parents is right according to the more important of the two authorities—God’s, which is the ultimate authority.

Peter and John make clear which of these authorities is the most important to them by asking if it is right “in God’s sight” to stop speaking. They raise this issue with the Jewish leaders because Jesus had told them they would be His witnesses (Acts 1:8). It would be difficult to be His witnesses if they stopped speaking about Him. Obviously, the disciples felt they had no recourse but too remain faithful to God in their obligation to speak about what they had seen and heard.

We face that same dilemma. Every day we are confronted with efforts to silence our witness. Children often are discouraged from sharing their faith in school; some people threaten lawsuits against those who witness to them. In other countries, Christians are beaten, jailed, and all too often killed because of their witness, yet we are all under a higher authority—God’s.

We have a compulsion to witness

The disciples declared, “We cannot help speaking.” The disciples employ a strong negative in their response. A. T. Robertson (Word Pictures in the New Testament, Acts, p. 53) translates their response as “For we are not able not to speak.” The word translated “able” is the Greek word dunameqa. It is related to the Greek word dunami”, which means power. The English word “dynamite” is derived from this Greek word.

The disciples didn’t have the power within them to resist the burden to witness to what they had seen and heard. They were like people who have discovered a great truth and cannot contain their excitement to tell others. The disciples tell these Jewish leaders that they do not have the power within them to stop talking about what they know.

Christians today are in the same situation. How could someone not tell others the greatest news there is? Christians have found the very thing everyone in the world needs. The news is just too exciting to keep to ourselves. (Share an illustration of someone, perhaps a child, who could not wait to tell what he or she knew.)

We have a responsibility to witness

The disciples declare they didn’t have the power to resist “speaking about what we have seen and heard.” Their inability to keep silent was due to the fact that they were absolutely convinced about the reality of what they knew. After all, they had been with Jesus and seen His miracles. They had seen Him die on the cross, and they had seen him alive after that (John 20).

But their witness wasn’t only about what they had seen; it was also about what they had heard. The miracles of Jesus were powerful testimony to his claims of deity, but they were only one part of what compelled the disciples to speak, even in the face of opposition. Jesus had spent three years teaching these men and women the truth about who He was and about the things of God. People not only were amazed by His acts; they also were amazed by His words. Peter confessed this truth when he declared to Jesus, “You have the words of eternal life” (John 6:68).

Today we still witness to what they have seen and heard. Though today we do not have the benefit of watching Jesus perform miracles in the way the disciples did, we are all living proof that miracles still happen. After all, we have experienced the miracle of the new birth. Furthermore, we still witness regularly the power of God at work all around us, and we still do see Him perform miracles today. And though we cannot sit at Jesus’ feet and listen to Him teach His great truths, we still have the Bible. The Bible contains the teachings of Jesus. It also tells us that “salvation is found in no one else” (Acts 4:12). If Christians fail to tell what they have seen and heard, they not only forsake the Lord’s command to be His witnesses, they also withhold from others the very information they need to help them decide their eternal destinies.

Conclusion

Challenge listeners to rediscover the God who performed His greatest miracle by providing salvation for them, and to rediscover the truth about Jesus and man’s lost condition. Challenge them to respond to efforts to silence them in the same way the early Christians responded. Then challenge them to pray for those people in difficult places who feel as compelled to share what they know to be true as the early Christians felt. Challenge them to find ways to encourage and protect those who are persecuted for their faith, and to come to the aid of those at school, at work, or in the community who are doing what is right before God.

Then Peter began to speak: “I now realize how true it is that God does not show favoritism but accepts men from every nation who fear him and do what is right.

Acts 10:34-35

Teacher Notes

This is a suggested Bible study for any size group. The accompanying sermon notes (“You Can’t Judge a Book by Its Cover”) serve as a resource as you prepare to lead this Bible study. Answers are provided with the questions when appropriate, but do not be too quick to give the answers. Allow the participants time to talk about the questions among themselves and offer their own thoughts and reflections.

Bible Study Instruction

Create Learning Readiness: Using the information in the Context section of the accompanying sermon, describe the background of the passage.

Say: “You can’t judge a book by its cover.” How often we have heard that said. It means you cannot look at the exterior of something and make an uninformed decision about what is inside. For example, a tree may look perfectly healthy when you look at the exterior. But inside, it may be rotten to the core.

Who among us has not prejudged a book or a movie or television show and thought it would be great to read or watch, only to discover after a few minutes of reading or watching that it really wasn’t what we expected at all? The consequences of these kinds of decisions are not that great. We may have spent a little money—O.K., based on today’s prices, maybe a lot of money—and a little time.

It is when we do the same thing with people that the problems arise. That is called prejudice. And if that prejudice is based on the color of someone’s skin or the set of their eyes or some other characteristic that indicates they are different than us, that is called racial prejudice.

It is evident that the Jewish people of biblical times were racially biased. They loathed the Samaritans because they were a mixed breed (part Jew, part Gentile). Almost all Jews during those days would avoid going through Samaria by crossing the Jordan River to by-pass it. They also would have little, if anything, to do with the Gentiles for fear of becoming unclean through touch or association and, therefore, become disqualified to participate in worship until restoration was made.

How did this happen? At the risk of being too simplistic, the people of Israel were God’s chosen people—called to be holy even as God is holy. The word holy denotes a separation from anything sinful or unclean. They assumed that this meant that they were to isolate themselves from anyone that might render them unholy (CC1, CC2, CC3, CC4, CC5). But this holiness was never intended to cause prejudicial attitudes among the people. Leviticus 11:45 indicates that this holiness was to be a reflection of the holiness of God—a reflection of His nature and His heart. But they pushed that which was meant to be good to the extreme and made it into something more than God ever intended.

In Acts 10, God brings correction for that wrong attitude.

Ask someone to read Acts 10:9-16 aloud.

Say: In this passage, we see God using an illustration to teach Peter a truth he needed to learn. The method God used was a vision He gave to Peter.

Ask: What was that vision? (A descending sheet with animals considered unclean, verses 11-12)

Ask: What was the message that God communicated to Peter in that vision? (The long-standing prejudice of the Jews was not what God had intended and He did not approve of it.)

Say: God repeats this process three times (14-15).

Ask: Why do you think God repeated this three time? (The long-standing prejudice against non-Jews would be difficult to overcome. God was simply reinforcing the message so that it could not be misunderstood.)

Ask: Why do you think God used the vision to communicate to Peter? Why not just say what He wanted to say? (This was a truth that would be difficult to accept. The hard truth would be softened through the use of an illustration.)

Ask: Does God ever use this method to speak some truth to us that is hard to understand or receive? If so, can you give an example?

Ask someone to read verses 17-20 aloud.

Say: While Peter is trying to figure out what this vision was about, God was already at work to apply the illustration. He told Peter to go and meet those who were coming to him. Note that God was at work on both ends of this situation to bring about His desired resolution.

Ask: Have you seen evidence of this in some situation in your own life? If so, can you share it with the group?

Ask someone to read verses 21-35 aloud.

Say: Peter responded by meeting those who came from Cornelius. Even though Peter was “perplexed” about the meaning of what he had just experienced, he apparently was beginning to put the pieces of the puzzle together. Four things point to this conclusion: [1] Peter met with the Gentiles who came (vs. 21), [2] Peter entered the house of Cornelius (vs. 25), [3] Peter made no distinction between Cornelius and himself (vs. 26), and [4] Peter’s statement concerning God’s lack of favoritism (vs. 34).

Say: Peter seems to have gone through a process of coming to grips with the lesson that God was teaching him through the vision. By the time he made that last statement in verse 34, the whole truth of it seems to have become firmly settled in his mind. Though it went against all he had been taught from his early childhood, he was ready to accept what God said as final.

Ask: How has God used a process to teach you something significant for your life?

Say: There are some lessons that we must learn from this passage about racial prejudice. First, like Peter, we must be open to receive God’s truth about any form of prejudice. (Ask two people to read Romans 10:12 and James 2:1-9).

Ask: Can you give any examples of something or someone that you have prejudged because of the outward appearance?

Say: The second lesson is that, like Peter, we must learn that racial prejudice goes against the nature and heart of God. And third, like Peter, we must apply these lessons to our own situation. (If appropriate, use one or more of the items found in OS3 through OS7.)

Say: Most people do not feel comfortable openly admitting to harboring racial prejudice in their heart. Many people grow up in homes where racial prejudice is the accepted practice. But if Christ really lives in our heart, there is no room for that prejudice. Our Lord declared all of us to be equal, no matter what the color of our skin might be. I want us all to bow our heads in prayer and, in the silence of your own heart, ask yourself this question: “Am I guilty of being prejudiced against anyone who is different than me?” (Pause for time of meditation.) Next, if you discovered any prejudice in your heart, would you take a few moments to ask God to cleanse that from your heart and give you a new love for those who are of different races than you?

After a few moments of reflection, close in prayer.

What Can One Person Do?

1. Ask God to show you any racial prejudice that might linger in your heart so that you can confess it to Him.
2. Seek to gain an understanding of the customs of other ethnic groups in your community. Are any of those customs a possible source of racial prejudice?
3. Ask your church to participate in a joint worship service with another ethnic group.
4. Ask your church to invite a pastor from another ethnic group to preach at your church.

Other Helpful Scriptures

Bible verses about Race Relations:
Genesis 1:26-27; Genesis 3:20; Genesis 9:6; Deuteronomy 10:17; 2 Chronicles 19:7; Proverbs 24:23; Isaiah 66:18; Malachi 2:10; Luke 10:29-37; John 4:7-10; Acts 2:5-11; Acts 2:17a; Acts 8:26-39; Acts 10:15, 28; Acts 15:9; Acts 17:26; Romans 2:11; Romans 3:23; Romans 10:12; 2 Corinthians 5:16-20; Galatians 3:28; Ephesians 2:14-22; Colossians 3:11; 1 Timothy 5:21; James 2:1-9

Word Studies (WS)

WS1 —favoritism—“from (prosopon) and (lambano); an accepter of a face (individual), i.e. (special) one exhibiting partiality :- respecter of persons” [Strong’s Exhaustive Concordance (Austin, TX: WORDSearch 7 Electronic version, WORDSearch Corp., 2004)].

WS2 — favoritism— prosōpolēmptēs —denotes ‘a respecter of persons’ (prosōpon, ‘a face’ or ‘person,’ lambanō, ‘to lay hold of’), Acts 10:34” [Vine’s Expository Dictionary of Old and New Testament Words (Austin, TX: WORDSearch 7 Electronic version, WORDSearch Corp., 2004)].

WS3 — favoritism—“To show favoritism; to show partiality. It means to regard with partiality and favoritism; to favor a person because of looks, position, or circumstances. The great point of this chapter is that God has no favorites and no prejudice against anyone. He shows no partiality or discrimination whatsoever. He does not accept a person because of nationality, race, caste, social standing, or class . . . Person or appearance, possessions or position, abilities or works, health or stature—these things do not make a person acceptable to God. ‘God is no respecter of persons.’ He has always said so, but men, including Peter, had not paid attention to Him (cp. Deut. 10:17; 2 Chron. 19:7; Job 34:10; Rom. 2:11; Eph. 6:9; Col. 3:25; James 2:1; 1 Pet. 1:17). They just went right on ignoring the truth of God’s Word and feeding their prejudices” [Practical Word Studies in the New Testament (Austin, TX: WORDSearch 7 Electronic version, WORDSearch Corp., 2004)].

Commentary Citations (CC)

CC1 —“In truth, the bitter hatred which the Jew bore to the Gentile can only be explained, from the estimate entertained of his character. The most vile, and even unnatural, crimes were imputed to them. It was not safe to leave cattle in their charge, to allow their women to nurse infants, or their physicians to attend the sick, nor to walk in their company, without taking precautions against sudden and unprovoked attacks. They should, so far as possible, be altogether avoided, except in cases of necessity or for the sake of business. They and theirs were defiled; their houses unclean, as containing idols or things dedicated to them; their feast, their joyous occasions, their very contact, was polluted by idolatry; and there was no security, if a heathen were left alone in a room, that he might not, in wantonness or by carelessness, defile the wine or meat on the table, or the oil and wheat in the store. Under such circumstances, therefore, everything must be regarded as having been rendered unclean. Three days before a heathen festival (according to some, also three days after) every business transaction with them was prohibited, for fear of giving either help or pleasure. Jews were to avoid passing through a city where there was an idolatrous feast—nay, they were not even to sit down within the shadow of a tree dedicated to idol-worship. Its wood was polluted; if used in baking, the bread was unclean; if a shuttle had been made of it, not only was all cloth woven on it forbidden, but if such had been inadvertently mixed with other pieces of cloth, or a garment made from it placed with other garments, the whole became unclean. Jewish workmen were not to assist in building basilicas, nor stadia, nor places where judicial sentences were pronounced by the heathen. Of course, it was not lawful to let houses or fields; nor to sell cattle to them. Milk drawn by a heathen, if a Jew had not been present to watch it, bread and oil prepared by them, were unlawful. Their wine was wholly interdicted—the mere touch of a heathen polluted a whole cask; nay, even to put one’s nose to heathen wine was strictly prohibited . . . Painful as these details are, they might be multiplied.”

Alfred Edersheim, The Life and Times of Jesus the Messiah (McLean, VA: Macdonald Publishing Company, n.d.), 91-92.

CC2 —“Verse 28. It is an unlawful thing. This was not explicitly enjoined by Moses, but it seemed to be implied in his institutions, and was at any rate the common understanding of the Jews. The design was to keep them a separate people. To do this, Moses forbade alliances by contract, or marriage, with the surrounding nations, which were idolatrous. See Leviticus 18:24-30, Deuteronomy 7:3-12; comp. Ezra 9:11,12. This command the Jews perverted; and explained as referring to intercourse of all kinds, even to the exercise of friendly offices and commercial transactions. Comp. John 4:9”

[Barnes’ Notes on the New Testament (Austin, TX: WORDSearch 7 Electronic version, WORDSearch Corp., 2004)].

CC3 —“Peter was well aware of the consequences of his fellowshipping with Gentiles in their homes (cf. 11:2-3), but he had learned the lesson of the vision well. The command to eat unclean animals meant he was not to call any man impure or unclean. So he came without protest”

[Bible Knowledge Commentary (Austin, TX: WORDSearch 7 Electronic version, WORDSearch Corp., 2004)].

CC4 —“Peter declares the direction God gave to him to come to those Gentiles, v. 28, 29. They knew it had never been allowed by the Jews, but always looked upon as an unlawful thing for a man that is a Jew to keep company or come unto one of another nation, an uncircumcised Gentile. It was not made so by the law of God, but by the decree of their wise men. They did not forbid them to converse or traffic with Gen¬tiles in the street or shop, or upon the exchange, but to eat with them. They might not come into the house of a Gentile. Thus scornfully did the Jews look upon the Gentiles, who were not behindhand with them in contempt. ‘But now,’ saith Peter, ‘God hath shown me that I should not call any man common or unclean.’ Peter, who had taught his new converts to save themselves from the untoward generation of wicked men (chap. ii. 40), is now himself taught to join himself with the towardly generation of devout Gentiles. He assures them of his readiness to do them all the good offices he could. Having now received per¬mission, he was at their service: ‘Therefore came I unto you without gainsaying, as soon as I was sent for.’ He enquires wherein he might be serviceable to them: ‘I ask, therefore, for what intent you hare sent for me?’”

Matthew Henry, Commentary on the Whole Bible (Grand Rapids: Zondervan Publishing House, 1961), 1676.

CC5 —“God is no respecter of persons—He does God esteem a Jew, because he is a Jew; nor does he detest a Gentile because he is a Gentile. It was a long and deeply rooted opinion among the Jews, that God never would extend his favor to the Gentiles; and that the descendants of Jacob only should enjoy his peculiar favor and benediction. Of this opinion was St. Peter, previously to the heavenly vision mentioned in this chapter. He was now convinced that God was no respecter of persons; that as all must stand before his judgment seat, to be judged according to the deeds done in the body, so no one nation, or people, or individual, could expect to find a more favorable decision than another who was precisely in the same moral state; for the phrase, respect of persons, is used in reference to unjust decisions in a court of justice, where, through favor, or interest, or bribe, a culprit is acquitted, and a righteous or innocent person condemned”

[Adam Clarke’s Commentary (Austin, TX: WORDSearch 7 Electronic version, WORDSearch Corp., 2004)].

Other Sources (OS)

OS1 —Prejudice:

1. an unfavorable opinion or feeling formed beforehand or without knowledge, thought, or reason.
2. any preconceived opinion or feeling, either favorable or unfavorable.
3. unreasonable feelings, opinions, or attitudes, esp. of a hostile nature, regarding a racial, religious, or national group.
4. such attitudes considered collectively: The war against prejudice is never-ending.
5. damage or injury; detriment: a law that operated to the prejudice of the majority.
6. without prejudice, Law. without dismissing, damaging, or otherwise affecting a legal interest or demand.

“Prejudice,” www.infoplease.com/ipd/A0601035.html (Infoplease Dictionary)

OS2 — “The Gentiles were far less sharply differentiated from the Israelites in Old Testament than in New Testament times. Under Old Testament regulations they were simply non-Israelites, not from the stock of Abraham, but they were not hated or despised for that reason, and were to be treated almost on a plane of equality, except certain tribes in Canaan with regard to whom there were special regulations of non-intercourse . . . But as we approach the Christian era the attitude of the Jews toward the Gentiles changes, until we find, in New Testament times, the most extreme aversion, scorn and hatred. They were regarded as unclean, with whom it was unlawful to have any friendly intercourse. They were the enemies of God and His people, to whom the knowledge of God was denied unless they became proselytes, and even then they could not, as in ancient times, be admitted to full fellowship. Jews were forbidden to counsel them, and if they asked about Divine things they were to be cursed”

[International Standard Bible Encyclopedia (Austin, TX: WORDSearch 7 Electronic version, WORDSearch Corp., 2004)].

OS3 —“Christ knows how to reshape a prejudiced heart. Many people need to be freed from the blindness of prejudice today. Truth frees one to behold the Lamb of God who takes away the sin of the world.”

A. Charles Ware, Prejudice and the People of God (Grand Rapids: Kregel Publications, 2001), 18.

OS4 — How does one become cross-culturally sensitive? In the book Intentional Diversity: Creating Cross-Cultural Ministry Relationships in Your Church, Jim Lo gives ten suggestions:

1. Understand yourself—Our predispositions formed by our culture determine “how we perceive others, the way they think, and the way they do things.”
2. Empathize with others—We must look at things not only from our own viewpoint but from the viewpoint of others as well.
3. Loosen up—Don’t be afraid to reach out to people from other cultural backgrounds.
4. Keep your sense of humor—Don’t be afraid to laugh at yourself and with others.
5. Don’t be afraid of mistakes—Everyone makes them and most people are willing to forgive if asked.
6. Do not make quick judgments—“People should put aside critical thinking until they have had an opportunity to see the other person’s viewpoint. This requires careful listening and patience.”
7. Be tolerant of ambiguity—Not everything about someone else’s culture will be as clear and precise as we might like.
8. Develop intercultural traits—Those suggested include curiosity, courage, friendliness, flexibility, and communication.
9. Take a stand—Don’t tell, or allow others to tell, ethnic jokes. They are demeaning to those of other cultures.
10. Recognize that we do not live in a colorless or cultureless world—Not everyone is the same. Allow people of other cultures to be who they are, not what you expect them to be.

Jim Lo, Intentional Diversity: Creating Cross-Cultural Ministry Relationships in Your Church (Indianapolis: Wesleyan Publishing House, 2002), 61-73.

OS5 — Author Clarence Shuler suggests replacing the term “racial reconciliation” with “racial partnership.” He explains: “The strength of the term racial partnership is that, first of all, it implies that equal parties are involved. This is something racial reconciliation doesn’t necessarily do. Second, partnership implies a working together for a desired goal or result. This is hard work because you are forming something out of nothing! Partners starting a business very often have to work through their differences if they are going to be successful…most partnerships are formed because the goal can’t be achieved by one person or company. If it could, then there wouldn’t be a need for the partnership. The same is true of us in the areas of culture, race, and even spiritual gifts in some of our own churches. We all need each other—we just pretend we don’t because we are often afraid of what we may lose personally (control, for example) and what the finished product may look like.”

Clarence Shuler, Winning the Race to Unity (Chicago: Moody Press, 1998), 142.

OS6 —“To love others is easier said than done; however, we must manage to incorporate it into our daily lives. We must wrestle with, and ultimately overcome, our prejudices that we bring to bear on the relationships we form with others. Our love for others must be based on our recognition of them as having desires and needs just as we do, as having the basic sameness as we, as having a truly transcendent reality about themselves as we do.”

Michael F. Thurman, “Love: Fundamental Ingredient of the Christian Life,” in Timothy George and Robert Smith, Jr., editors, A Mighty Long Journey (Nashville: Broadman & Holman, 2000), 68.

OS7 —“It is going to ‘cost’ anyone—any church or organization that is serious about and committed to improving race relations among Christians today. This cost will always be more than we anticipate because that is the faith aspect of it. An attitude of flexibility, teachability, and patience must be developed by those of the majority race who desire cross-cultural relationships with minorities. This is something they can learn to do. After all, in order to survive in any culture, minority children must master the system of the majority race without losing their own identity.”

Clarence Shuler, Winning the Race to Unity (Chicago: Moody Press, 1998), 141-142.