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The Ministry of the Open Hand

Fri, 01 Sep 2006 12:49:00 CST

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Sermon Outline

Emphasis Passage: Deuteronomy 15:10-11

Focal Verse: Verse 11

Context

Deuteronomy is a restatement of the Law that Moses gave to the people a short time before his death. In Deuteronomy 14:22-15:11, Moses addressed the issue of money: the tithe, the forgiveness of debt, and aid to the poor. He made it clear throughout this whole section that the underlying attitude throughout this whole section is to be one of generosity. The Israelites were not to be a tight-fisted people because God had been so generous with them. When they encountered someone in need, they were to give to them willingly even when they knew they would not get anything back. Stinginess would meet with God’s disfavor while openhandedness toward the poor and afflicted would result in God’s continued generosity toward them.

Introduction

Webster’s Third New International Dictionary defines a generous person as someone who is “characterized by a noble or forbearing spirit: animated by or exhibiting high ideals : MAGNANIMOUS, LOFTY, BENEVOLENT, KINDLY … LIBERAL OR REFLECTING LIBERALITY IN GIVING” [Philip Babcock Gove, editor, Webster’s Third New International Dictionary (Springfield, MA: G. & C. Merriam Company, Publishers, 1969), 945-946]. In other words, generosity is, first of all, a state of mind and then an act that emanates from it—a definition that fully conforms to the teaching of God’s Word.

Christians are to be generous because of the magnanimity and generosity expressed by God toward us in so many ways—especially in giving His Son to redeem us and His Spirit to indwell us and empower us. Christianity is not just a changing of a person’s emotions, but also a changing of the mind. In fact, the word “repentance” in the Greek means a change of mind—one that leads to a change of direction. But a person’s direction will not change until the mind is transformed (Rom. 12:1-2). Christianity is a complete transformation of a life of self-centeredness to one of God-centeredness and, as a result, others-centeredness.

The question is: how does this all play out in the area of World Hunger? What is to be our response to the needs that we see around us? Though the context of this passage of Scripture was directed to the Israelites who were under the Law, the principles apply to all.

We are to assist others generously (10, 11). (CC1, CC2, CC3)
1. Giving generously does not mean holding onto what we have, but opening our hand to those in need (v. 8). (WS7, WS8, CC4)
2. Giving generously to others is the same as giving to the Lord (Matt. 25:35-44).
3. Giving generously to others will be rewarded, though that should not be our motivation in giving (Luke 6:38).
4. We are to give expecting nothing in return (v. 9).
We are to assist others with the right attitude (10). (WS7, WS8, CC5, CC6, CC7)
1. Two attitudes work against open-handed giving: hard-heartedness and tight-fistedness (v. 7).
2. Giving, if done out of a “stingy heart,” will not be blessed by God.
3. Giving with the right attitude is illustrated by Paul in 2 Corinthians 8:1-5.
  1. He says the Macedonians gave even when they were in “deep poverty” themselves.
  2. They begged Paul to allow them to give. That’s giving with the right attitude.
We are to assist others because needs are always present (11). (WS1, WS2, WS3, WS9, WS10, WS11, WS12, CC5, CC8)
1. Jesus reminded us that there would always be poor people (Matt. 26:11).
2. Every generation has its poor people. Though some create their own poverty by their actions, many are poor through no control of their own.
3. The earthquakes, hurricanes, and the tsunami in Southeast Asia over the last two years have reduced hundreds of thousands, if not millions, to poverty beyond their control.
4. It has recently been estimated that the recovery of the Gulf Coast region alone may take 25 years.
5. Those people must have physical, as well as monetary, assistance. Disaster Relief teams will be needed for a long time to come.
We are to assist others because God commands it (11b). (WS4, WS5, WS6, CC9)
1. God says we “must willingly open [our] hand” to those who are afflicted and poor.
2. His words are not optional—they are a command to be obeyed.
3. God repeatedly commanded that those in need be provided for (Lev. 19:10, 33; 23:22; 25:35-38; Deut. 24:14, 19-21).
4. The implication of Jesus’ words in Matthew 25:35-44 is that those commands are still applicable to us today.

Conclusion

We have all seen the devastation caused by the catastrophic weather conditions in this country and around the world in the last couple of years. The pictures have been burned into our minds as we’ve watched the news coverage of these terrible tragedies. The upshot of all this is that there may be more need now than at any other time. We have seen Southern Baptists respond to those needs through Disaster Relief work. But the work is not over. It will take not only manpower but financial help to meet those needs along with many others not even related to those tragedies. There will always be needs that we must respond to. The question is: will we do it?

What Can One Person Do?

Pray for those who minister among the hungry.
Learn about Southern Baptist hunger ministries in your area and link with them.
Involve your family and neighbors in hunger ministry activities.
Promote Southern Baptist World Hunger Fund giving in your church.
Train and volunteer to work in Disaster Relief.

Resources

Emphasis Passage: Deuteronomy 15:10-11

Focal Verse: Verse 11

Bible Translations

Holman Christian Standard: “Give to him, and don’t have a stingy heart when you give, and because of this the Lord your God will bless you in all your work and in everything you do. For there will never cease to be poor people in the land; that is why I am commanding you, ‘You must willingly open your hand to your afflicted and poor brother in your land.’”

King James Version: Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him: because that for this thing the LORD thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto. For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land.

New King James Version: “You shall surely give to him, and your heart should not be grieved when you give to him, because for this thing the LORD your God will bless you in all your works and in all to which you put your hand. For the poor will never cease from the land; therefore I command you, saying, ‘You shall open your hand wide to your brother, to your poor and your needy, in your land.’”

New International Version: Give generously to him and do so without a grudging heart; then because of this the LORD your God will bless you in all your work and in everything you put your hand to. There will always be poor people in the land. Therefore I command you to be openhanded toward your brothers and toward the poor and needy in your land.

New American Standard: “You shall generously give to him, and your heart shall not be grieved when you give to him, because for this thing the LORD your God will bless you in all your work and in all your undertakings. For the poor will never cease to be in the land; therefore I command you, saying, ‘You shall freely open your hand to your brother, to your needy and poor in your land.’”

New Living Translation: “Give freely without begrudging it, and the LORD your God will bless you in everything you do. There will always be some among you who are poor. That is why I am commanding you to share your resources freely with the poor and with other Israelites in need.”

The Message: Give freely and spontaneously. Don’t have a stingy heart. The way you handle matters like this triggers God, your God’s, blessing in everything you do, all your work and ventures. There are always going to be poor and needy people among you. So I command you: Always be generous, open purse and hands, give to your neighbors in trouble, your poor and hurting neighbors.

Other Helpful Scriptures

Bible verses about World Hunger:

Leviticus 19:9-10; Deuteronomy 15:7-11; Deuteronomy 24:19-21; Psalm 41:1-3; Proverbs 14:21b; Proverbs 19:17; Proverbs 21:13; Proverbs 22:9; Proverbs 28:27; Isaiah 58:7-11; Matthew 25:35-46; 2 Corinthians 9:6; Hebrews 6:10; James 2:15-17; 1 John 3:17-18

Word Studies (WS)

WS1—poor (first occurrence)—“from (‘abah), in the sense of want (especially in feeling); destitute :- beggar, needy, poor (man)” [Strong’s Exhaustive Concordance (Austin, TX: WORDSearch 7 Electronic version, WORDSearch Corp., 2004)].

WS2—poor (first occurrence)—“This word also occurs in Ugaritic and Ethiopic. Biblical Hebrew attests it about 60 times (33 times in the Psalms alone) and in all periods. This noun refers, first, to someone who is poor in a material sense. Such a one may have lost the land of his inheritance: ‘But the seventh year thou shalt let it rest and lie still; that the poor of thy people may eat: and what they leave the beasts of the field shall eat’ (Exod. 23:11). He has come into difficult financial straits (Job 30:25) and perhaps lacks clothing (Job 31:19) or food (Psa. 132:15). Secondly, ’ebyôn may refer to the lack of social standing which causes a need for protection. The first biblical occurrence bears this emphasis. God guarantees protection for such a one: ‘Thou shalt not wrest the judgment of thy poor in his cause’ (Exod. 23:6). The godly man defends the needy and defenseless: ‘I was a father to the poor: and the cause which I knew not I searched out’ (Job 29:16; cf. Prov. 31:9; Rom. 3:14-15). Divine provisions are encased in the Mosaic stipulations such as the seventh-year reversion of ancestral hereditary lands (Exod. 23:11), cancellation of loans (Deut. 15:4), and special extension of loans (Deut. 15:7, 9, 11). Thirdly, this noun sometimes describes one’s spiritual condition before God: ‘Thus saith the Lord; For three transgressions of Israel, and for four, I will not turn away the punishment thereof; because they sold the righteous for silver, and the poor for a pair of shoes’ (Amos 2:6). In this verse ’ebyôn is in synonymous parallelism to ‘righteous,’ which means that it describes a moral quality” [Vine’s Expository Dictionary of Old and New Testament Words (Austin, TX: WORDSearch 7 Electronic version, WORDSearch Corp., 2004)].

WS3— poor (first occurrence)—“’ebyôn. One in the state of wanting, a needy or poor person. The etymology is uncertain. ASV and RSV translate similarly. ’ebyôn emphasizes ‘need’ and thus is to be distinguished from ‘onî ‘afflicted,’ dal ‘poor,’ and rāsh ‘weak’ (the Qal participle of rîsh ‘destitute’). This noun has a questionable connection with Ugaritic ’byn(t). Some scholars say ’ebyôn is of Egyptian derivation (Paul Humbert, Revue de l’Histoire des Religions, 32. 1, pp. 1-6), and others of general Semitic derivation (G. J. Botterweck, ‘’ebyôn,’ in .TDOT, I, pp. 27-41).

“The ’ebyôn is poor in a material sense. He may have lost his ancestral land (Exodus 23:11). It may be that he has reverted to borrowing (Deut. 15:7, 9, 11). He may be the recipient of special gifts on Purim (Esther 9:22). He may be without clothing (Job 31:19) or lacking food (Psalm 132:15). Certainly, used in this sense of material want the ‘poor’ is one who has fallen on hard times (Job 30:25)” [Theological Wordbook of the Old Testament (Austin, TX: WORDSearch 7 Electronic version, WORDSearch Corp., 2004)].

WS4—command—“a primitive root; (intensive) to constitute, enjoin :- appoint, (for-) bid, (give a) charge, (give a, give in, send with) command (-er, -ment), send a messenger, put, (set) in order” [Strong’s Exhaustive Concordance (Austin, TX: WORDSearch 7 Electronic version, WORDSearch Corp., 2004)].

WS5—command—“A verb meaning to order, to direct, to appoint, to command, to charge, to be ordered, to be commanded. The word means to give an order or to command, to direct someone; it indicates commands given to people in various situations. The Lord commanded Adam and Eve to eat from certain trees but to refrain from eating from the tree of the knowledge of good and evil (Gen. 2:16; 3:17). He ordered Moses hundreds of times to do or say certain things as He established Israel’s worship, feasts, festivals, and rituals (Ex. 7:2; 16:34; Num. 15:23). Israel was to keep all the directives the Lord gave them (Deut. 4:2; 1 Ki. 11:10). The Lord commanded His prophets to speak (Amos 6:11; Nah. 1:14; Zech. 1:6). People gave orders to others as well, as when Pharaoh ordered that all newborn Hebrew males should be drowned in the Nile River (Ex. 1:22). Deborah ordered Barak to defeat Sisera (Judg. 4:6). Abraham ordered his family to follow the ways of the Lord (Gen. 18:19). Kings commanded their people (1 Ki. 5:17³¹; Jer. 36:26). Priests in Israel gave directives to the people about what to do under certain circumstances (Lev. 9:6; cf. Lev. 13:58). A person who was chosen for a task or position was commanded concerning his responsibilities by the priestly authorities (Num. 27:19, 23). The word may mean to give directives or to set in order as when the Lord told Hezekiah to order—that is, to set things in order, in his household, for he was about to die (2 Ki. 20:1)” [The Complete Word Study Dictionary (Austin, TX: WORDSearch 7 Electronic version, WORDSearch Corp., 2004)].

WS6—command—“What God commands to be done, he provides the means to accomplish, e.g. he instructed Moses concerning the building of the cultic furniture and buildings; then he inspired Bezalel and Oholiab with the Spirit of wisdom to be able to accomplish the work (Exodus 31:2-6; Exodus 35:30-36:1). Regarding the making of these objects the text first details the instructions and then describes Israel’s careful fulfillment of God’s commandment (Exodus 25-30; Exodus 36-39; Leviticus 8; cf. Exodus 39:5, 7, 32, 42f.).

“God insures the truth of his word by commanding it; he commanded the covenant (Psalm 105:8; Psalm 111:9) and will command blessing to those faithful to the covenant (Deut. 28:8; Psalm 133:3). God remembers what he has commanded and is careful to fulfill every part of his side of the command decreed (1 Chron. 16:15).

“Blessing accompanies obedience to God’s commands; rebellion, however brings curses (Deut. 11:26ff.). Adam and Eve disobeyed and encountered curses (Genesis 3:16-19). In contrast, God commanded Noah to build an ark; Noah did all that God commanded and survived the flood (Genesis 6:22; Genesis 7:5). Israel obeyed the commands of God at the Exodus, particularly regarding the Passover, and they escaped their enslavement (cf. Exodus 12:28, 50). But unfortunately Israel was prone to leave the way God directed (cf. Deut. 31:29). To follow his commandments results in a good and long life (Deut. 5:33). Therefore, Israel was not to deviate to the right or to the left from what God commanded them (Deut. 5:32). Obedience to God’s command becomes the obedient one’s righteousness (Deut. 6:25)” [Theological Wordbook of the Old Testament (Austin, TX: WORDSearch 7 Electronic version, WORDSearch Corp., 2004)].

WS7—open—“a primitive root; to open wide (literal or figurative); specifically to loosen, begin, plough, carve :- appear, break forth, draw (out), let go free, (en-) grave (-n), loose (self), (be, be set) open (-ing), put off, ungird, unstop, have vent” [Strong’s Exhaustive Concordance (Austin, TX: WORDSearch 7 Electronic version, WORDSearch Corp., 2004)].

WS8—open—“A verb meaning to open, to loosen. It is used to indicate the opening of many things: figuratively, the windows of heaven (Gen. 7:11, 8:6); storehouses opened to distribute grain (Gen. 41:56); a grave (Ezek. 37:12, 13); a cistern (Ex. 21:33); a mouth of a cave (Josh. 10:22); a letter (Neh. 6:5); one’s hand (Ps. 104:28)” [The Complete Word Study Dictionary (Austin, TX: WORDSearch 7 Electronic version, WORDSearch Corp., 2004)].

WS9—poor (second occurrence)—“from (`anah); depressed, in mind or circumstances [practically the same as (`anav), although the margin constantly disputes this, making (`anav) subjective and (`aniy) objective] :- afflicted, humble, lowly, needy, poor” [Strong’s Exhaustive Concordance (Austin, TX: WORDSearch 7 Electronic version, WORDSearch Corp., 2004)].

WS10—poor (second occurrence)—“An adjective meaning poor, afflicted. It refers to those who are suffering, in a state of poverty, oppression, misery from various causes: from being poor, needy (Ex. 22:25); unfortunate, in want (Deut. 24:15; 2 Sam. 22:28; Job 24:4). They cry out for help and for their needs (Ps. 9:12 [13]; 12:5 [6]; 37:14). Hope for deliverance is from the Lord (Ps. 69:29 [30]) who dispenses grace (Prov. 3:34; 14:21). They are constantly abused by rich and oppressive leaders (Isa. 3:14; Amos 8:4; Hab. 3:14). God had commanded His people not to oppress the poor (Zech. 7:10); for their true King is humble Himself (Zech. 9:9)” [The Complete Word Study Dictionary (Austin, TX: WORDSearch 7 Electronic version, WORDSearch Corp., 2004)].

WS11—poor (second occurrence)—“Poor, weak, afflicted, humble. The ‘ānî is primarily a person suffering some kind of disability or distress. (Gray, G. B., Isaiah, ICC, I, p. 310).

“The ‘ānî, although frequently in synonymous parallelism with ’ebyôn and dal, differs from both in that it connotes some kind of disability or distress. In Deut. 24:14-15 the hired servant is described as ’ebyôn and ‘ānî. Israel is told not to oppress their hired servant by withholding the wages due him because he is ‘ānî. Furthermore, if he is oppressed he may call on God his defender. We see that financially the ‘ānî lives from day to day, and that socially he is defenseless and subject to oppression. Consequently, this word is used frequently in connection with ’enyôn expressing the difficulty accompanying a lack of material possessions. The people are commanded to give alms to the ‘ānî under sanction of God’s blessing (Deut. 15:11). God instructs his people to grant loans to the ‘ānî of Israel even when they have only their outer garment as collateral or pledge (see ‘ābaṭ) and not to further afflict them by keeping that garment overnight because the ‘ānî would need it to keep warm (Exodus 22:25-26), for it was his only outer garment. In Leviticus 19:10 the ‘ānî is classed with the stranger as having a right to the gleanings of the field. ‘ānî is distinguished from dal (the poor) in Proverbs 22:22, ‘Rob not the poor (dal) for he is poor (dal), neither oppress the afflicted (‘ānî) in the gate.’ God is set forth as the protector and deliverer of the afflicted, and he enjoins his people to be the same. So the one who complies is considered godly (Ezekiel 18:17), while those who do not are considered ungodly (Job 24:9; Proverbs 14:21; Isaiah 58:7)” [Theological Wordbook of the Old Testament (Austin, TX: WORDSearch 7 Electronic version, WORDSearch Corp., 2004)].

WS12—poor (second occurrence)—“‘poor; weak; afflicted; humble.’ This word, which also appears in early Aramaic and post-biblical Hebrew, occurs in biblical Hebrew about 76 times and in all periods. This noun is frequently used in synonymous parallelism with ’ebyôn (‘needy’) and/or dal (‘poor’). It differs from both in emphasizing some kind of disability or distress. A hired servant as one who is in a lower (oppressive) social and material condition is described both as an ’ebyôn and ‘ānî. ‘Thou shalt not oppress a hired servant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates: At his day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor, and setteth his heart upon it: lest he cry against thee unto the Lord, and it be sin unto thee’ (Deut. 24:14-15). If wrongly oppressed, he can call on God for defense. Financially, the ‘ānî lives from day to day and is socially defenseless, being subject to oppression. In its first biblical occurrence the ‘ānî is guaranteed (if men obey God’s law) his outer garment for warmth at night even though that garment might be held as collateral during the day: ‘If thou lend money to any of my people that is poor by thee, thou shall not be to him as a userer, neither shalt thou lay upon him usury’ (Exod. 22:25). The godly protect and deliver the ‘afflicted’ (Isa. 10:2; Ezek. 18:17), while the ungodly take advantage of them, increasing their oppressed condition (Isa. 58:7). The king is especially charged to protect the ‘ānî: ‘Open thy mouth, judge righteously, and plead the cause of the poor and needy’ (Prov. 31:9)” [Vine’s Expository Dictionary of Old and New Testament Words (Austin, TX: WORDSearch 7 Electronic version, WORDSearch Corp., 2004)].

Commentary Citations (CC)

CC1—“Warmth and generosity were to characterize the Israelites in the attitude toward the poor in their community. It was not the letter of the Law that was important but a humanitarian spirit and a proper attitude, softness of heart and openness of hand. A charitable attitude, not charity in the sense of almsgiving, is to prevail in lending to the poor. By responding to the request from the poor in a legalistic attitude fearing that he might not be able to repay before the year of cancellation, the Israelite might deprive the poor of what he actually needed. God’s people were to ‘give generously’ and ‘without a grudging heart.’ As such, God wanted to bless and enrich his people” [____________, Deuteronomy, The Complete Biblical Library (Springfield, MO: World Library Press, Inc., 1996), 163].

CC2—“The other feature most noticeable in the instruction about the treatment of the poor and of released bond slaves is the call for liberality and generous giving. The hand is to be open to the poor brother or sister. You must loan whatever your poor brother or sister needs. You are to give liberally (vv. 10 and 14) out of flocks, grain, and wine. The literal expression in verse 14 is ‘You shall make a rich necklace for him (or her—the law explicitly refers to females as well as males; cf. v. 12) out of your flocks, threshing floor, and your wine press.’ That is, you shall richly load her with products from all your personal resources. The released bond slave is to be given the means of establishing a place in society again. A generous spirit and generous deeds, therefore, are what is required in the face of poverty and hardship, not a grudging, reluctant, half-hearted response” [Patrick D. Miller, Deuteronomy (Louisville: John Knox Press, 1990), 137-138].

CC3—“Judging from the accumulated experience of the far-reaching past there will be poor among us so long as this present dispensation shall continue. No schemes, however philanthropic, no theories, however elaborate, will rid the world of the poor. Our blessed Lord Himself recognized poverty as a social fact, not to be deprecated, not to be urged as an argument against the existence of a benevolent Supreme Being, not to be pointed to as a grave defect in His system, but as what might be called ‘a standing order,’ not without its justification and appointed end: ‘Ye have the poor with you always, and whensoever ye will ye may do them good.’

“The contrast between wealth and poverty, the apparent advantages one class enjoys over another, the inequalities of social life, the yawning gulf which seems hopelessly or unfairly to separate Dives from Lazarus in our congested cities or rural districts, the wealth of Belgravia and the destitution of Bethnal Green, the lordly mansions in the midst of extensive parks towering over the modest dwellings of the agricultural labourers, are contrasts that have existed since civilized life first began, and exist in their measure even where life is not yet civilized. But, whether under the thoughtful Mosaic system, or under that of Him who came ‘not to destroy but to fulfil,’ such contrasts were not to be made occasions of unreasoning complaint, incentives to anarchism, or good and sufficient excuse for setting class against class, and widening the breach between them. In vain does the political agitator or social incendiary search the Scriptures for texts which, honestly interpreted, justify those outrages which only forfeit sympathy, or for anything which warrants extreme measures purely on the ground of these marked contrasts and in equalities. What is more evident and confessed than the varied and diverse distribution of God’s gifts and endowments in creation? It does not appear that the thought and purpose of God is of ‘levelling up,’ of a complete effacement of social inequalities, of Communism as preached by some, or of Socialism as advocated by others, but such a view of these contrasts as shall give scope and room for our purest sympathies, shall encourage mutual consideration, and shall be the corrective of thoughtless selfishness” [James Hastings, “The Books of Deuteronomy, Joshua, Judges and Ruth” in The Speaker’s Bible (Aberdeen: The ‘Speaker’s Bible’ Offices, 1924), 114-115].

CC4—“In this paragraph, Moses teaches that helping the poor is a heart issue because it is a financial one. Three times he speaks of an open heart’s resulting in an open hand (vv. 7-8, 10, 11). Matthew Henry said, ‘If the hand is shut it is a sign that the heart is hardened.’

“The heart or attitude is a steady theme throughout Deuteronomy. It is interesting that a book known for its treatment of law should continually emphasize the heart. Moses warns the children of Israel about the dangers of a proud heart that lifts self above God (Deut. 8:11-20). In 9:4 he says, ‘Do not think in your heart, after the Lord your God has cast them out before you, saying, “Because of my righteousness the Lord has brought me in to possess this land.’”

“Although this section deals with loaning to the poor rather than giving, the attitude plays a prominent place because of the year of release. A potential creditor might be unwilling to make a loan to a poor person if the year of release were coming very soon. If a loan were requested in the latter part of Israel’s sixth year, the loan could not be recalled during the seventh and, in essence, the loan would be a gift. Because the poor always had needs, it would be inevitable that some would need financial assistance just before the year of release. Therefore, a loan to the poor during the sixth year meant the creditor would not be able to collect it. To avoid an unwillingness by the wealthy to lend money at that time, Moses appeals for a generous attitude. By acting generously, the people will experience God’s blessing and will prosper (v. 10).

“The main points of this paragraph are: (1) The poor will continually be needing help from the wealthy (v. 11). (2) These needs are to be generously and gladly met (v. 10). (3) The desire to evade any obligation is a wicked violation of the spirit of the law (v. 9). (4) The cry of the neglected and oppressed will rise up to God and be heard (v. 9). The Lord will bless those whose hearts and hands are open to the needy (v. 10).

“The treatment of the less fortunate is also dealt with in the New Testament. Matthew 25:31-46 gives us the strong words of Jesus on this subject. Our Lord assures us that ‘inasmuch as you did it to one of the least of these My brethren, you did it to Me’ (v. 40). Paul applies this truth when he says, ‘Bear one another’s burdens, and so fulfill the law of Christ. … Therefore, as we have opportunity, let us do good to all, especially to those who are of the household of faith’ (Gal. 6:2, 10)” [John C. Maxwell, Deuteronomy, The Communicator’s Commentary (Waco: Word Books, Publisher, 1987), 209-210].

CC5—“God is generous, and so should Israel give generously. Stinginess is unbecoming a person who professes to know the one who owns all the resources of heaven (cp. Ps. 50:10). A grudging heart should not be found in a people so blessed as Israel had been, especially since God was promising still further blessings for obedience: Because of this the LORD your God will bless you in all your work and in everything you put your hand to.

“Since poverty is sometimes connected with uncontrollable events, and since unredeemed humanity is selfish by nature, Moses noted that there would always be poor people in the land (cp. Mark 14:7). Because anyone might be affected, Israel was always to be openhanded toward their kinsmen specifically and toward the poor and needy generally” [Doug McIntosh, Deuteronomy in Holman Old Testament Commentary (Nashville: Broadman & Holman Publishers, 2002), 191].

CC6—“Having addressed the matter of debt cancellation and the theoretical possibility of there being no poverty in the land of promise, Moses shifted the emphasis to the practical reality of poverty and how the more affluent in society must deal with it. Granted the existence of the poor, the attitude toward them must be one of softness of heart and openness of hand (vv. 7-8). That is, true charity consists of compassion at work. The real test of commitment to this principle would be the brother who asked for help at the last hour, just before the time of debt cancellation or suspension of payment came about (v. 9a). To lend to him then would likely be tantamount to making him an outright gift inasmuch as he would have little or no time left to pay back the loan. In such circumstances the tendency would be not to make a loan at all and to let the needy brother go unsatisfied … Such a response, however, is not at all appropriate for a kingdom citizen. Not only might the offended and neglected brother make appeal to the Lord, who is concerned about the plight of all his people (v. 9b), but the very attitude of stinginess is unbecoming to one who claims to be a servant of the Lord. Rather, one should give freely (so the info abs. of the verb nāthan, v. 10a) not grudgingly, for this is what delights the Lord and prompts him to respond in like manner with blessing and prosperity (v. 10). In the real world of fallen humanity there will always be the poor (v. 11a), but there must also always be, among God’s people, a spirit of generosity to them (v. 11b). Jesus himself made note of this when he commended the woman with the precious ointment for having used it to anoint him in view of his impending death and burial (Matt 26:6-13). The poor about whom his hypocritical detractors professed to be concerned would always be with them, he said. They would have ample opportunity to unleash their compassion and largess upon them if they so desired” [Eugene H. Merrill, Deuteronomy, New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 244-245].

CC7—“The writer passes from the exactness of legal expression to an urgent appeal to Israel to treat the poor at all times with an open hand and an open heart (7, 8, 10). While the law required that debtors should be released from their obligations every seventh year, love demanded nothing less than a continual attitude of generosity and mercy towards the poor. The letter killed, but the spirit gave life. The absence of compassion would lead men to the degrading reaction described in verse 9 and a law that was designed to protect the poor would become a reason for oppressing them. As the seventh year approached men of wealth would hesitate to make loans which would not be reimbursed. To lend a poor man something in the sixth year was practically to make him a gift. But it was precisely a gift of this kind that was being asked of Israel. Here was the affirmation of a great principle which found expression in other words in the New Testament centuries later (Matt. 5:43-48; Luke 14:12-14; 2 Cor. 9:7). These verses anticipate the Sermon on the Mount because they penetrate behind the outward act to the motives and intents of the heart. Obedience towards God inevitably issues in generosity towards one’s fellows. Indeed, in 1 John 3:17 hardness of heart is reckoned as a denial of every profession that the love of God abides in a man’s heart. A mean and grudging spirit which provokes a cry of distress from a poor man is sinful in God’s sight and merits divine condemnation. On the other hand, Yahweh never fails to respond in blessing to a happy and generous giver” [J. A. Thompson, Deuteronomy (Downers Grove: InterVarsity Press, 1974), 188].

CC8—“A word needs to be said about verse 11, a verse that appears on the lips of Jesus (Matt. 6:11; Mark 14:7; John 12:8) and is sometimes taken as an excuse for ignoring the poor: that is, that there is always going to be poverty. That, of course, is exactly the opposite of what this text says. For one thing, verse 11a should be translated, ‘For the poor will never cease off the earth.’ As verse 4 has indicated, in a land enriched by God’s blessing and filled with those who obey the Lord’s instruction, there will be no poor. That word is to be taken seriously. Equally serious and realistic is the awareness that such conditions do not operate throughout the world. Deuteronomy shows the way it should be even as it acknowledges the human reality. The manual for life on the land that is the Book of Deuteronomy is precisely to prescribe a way of life in community that provides for all and gives security to the whole. If it is at all utopian, it is also the way things are meant to be in God’s intention.

“In any event the implication to be drawn from the fact of continued poverty is clearly stated here and reiterated by Jesus: Open your hand wide to the poor (v. 1b) and do good to them (Mark 14:7) … The existence of poor brothers and sisters is not a basis for acquiescence in the way things are. It is a call to generosity a liberality consonant with the blessing one has received” [Patrick D. Miller, Deuteronomy (Louisville: John Knox Press, 1990), 137-138].

CC9—“Of so much importance is this kindness to the poor for Christ’s sake to be reckoned by us, that we are to watch for and seize opportunities of doing ‘good unto all men, specially to them that are of the household of faith;’ yea, so labouring, we are even to support the weak, recalling those priceless words which an apostle was mercifully led to save from the peril of unrecorded sayings, ‘It is more blessed to give than to receive.’ Whenever and wherever there is presented to us a case of genuine need, there is an opportunity for honouring our Saviour which we must not suffer to pass by unimproved … There are New Testament warnings against the neglect of the poor, which are not only not less severe than any in the Old Testament—they are even more so. We may arrange them in three classes, giving one specimen under each. (1) 1 John iii. 17: If a man can knowingly neglect the poor, God’s love is not in his heart. Where love dwells in the heart, there will be corresponding words on the tongue, and corresponding blessings in the hand. (2) Jas. ii. 5-9; v. 1-4: The Apostle James declares that to neglect or despise the poor is sin against God; and that the cries of oppressed poverty will be heard in heaven. (3) Matt. xxv. 31-46: Our Lord has explicitly told us that in the day of judgment, the one test which will be applied to men, and by which their destiny will be decided, will be that of kindness to the poor for his sake! Where that has been, penitence and faith have wrought out in love. Where that has not been, there has been no love, and, consequently, neither faith nor penitent obedience” [H.D.M. Spence and Joseph S. Exell, eds., Deuteronomy in The Pulpit Commentary (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1975), 257-258].

CC10—“For the poor shall never cease out of the land—To this passage our Lord appears to allude Mark 14:7: For ye have the poor with you always. God leaves these in mercy among men to exercise the feelings of compassion, tenderness, mercy, etc. And without occasions afforded to exercise these, man would soon become a Stoic or a brute” [Adam Clarke, Commentary on the Old Testament, Vol. 3 (Austin, TX: WORDSearch 7 Electronic version, WORDSearch Corp., 2004)].

CC11—“It is a dreadful thing to have the cry of the poor justly against us. Grudge not a kindness to thy brother; distrust not the providence of God. What thou doest, do freely, for God loves a cheerful giver” (Matthew Henry, Matthew Henry Concise Commentary (Austin, TX: WORDSearch 7 Electronic version, WORDSearch Corp., 2004)].

Bible Study Guide

Emphasis Passage: Deuteronomy 15:10-11

Focal Verse: Verse 11

This is a suggested Bible study for any size group. The accompanying sermon notes, fact sheet, and PowerPoint presentation serve as resources 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: Gather any illustrative material from the fact sheet or other sources that will supplement the points of this lesson.

Create Learning Readiness: Before class members arrive, write the words “generous” and “generosity” on the board.

Ask: Looking at the two words I’ve written on the board, what do you think of when you encounter those words? How would you describe someone who is generous?

Say: Webster’s Third New International Dictionary defines a generous person as someone who is “characterized by a noble or forbearing spirit: animated by or exhibiting high ideals : MAGNANIMOUS, LOFTY, BENEVOLENT, KINDLY … LIBERAL OR REFLECTING LIBERALITY IN GIVING” [Philip Babcock Gove, editor, Webster’s Third New International Dictionary (Springfield, MA: G. & C. Merriam Company, Publishers, 1969), 945-946]. In other words, generosity is, first of all, a state of mind and then an act that emanates from it—a definition that fully conforms to the teaching of God’s Word.

The question is: how does this all play out in the area of World Hunger? What is to be our response to the needs that we see around us? Though this passage of Scripture was directed to the Israelites who were under the Law, the principles apply to each of us today.

Say: There are at least four truths in Deuteronomy 15:10-11 that will help us understand what it means to be generous in regard to those in our city, our nation, and our world who are hungry. The first truth that we see here is that we are to assist others generously (10, 11). (See CC1, CC2, and CC3 for supplemental information.)

Ask: Looking back at verse 8, what does Moses say our response to the needs of others should be?

Say: This passage related primarily to the lending of money to fellow Hebrews. Once every seven years, all debts were cancelled or released. Some would not lend money to another person if the year of release was fast approaching, knowing that the other person probably wouldn’t be able to repay before that time and the money would be lost. (See WS7, WS8, and CC4 for supplemental information.)

Ask: But what does God say in verse 9 about that kind of attitude? (They were to give expecting nothing in return.) Do you think God would still say that to us today?

Ask someone to look up and read aloud Luke 6:38.

Say: God generously rewards those who give. However, that should never be our motivation for giving.

Say: Let’s look at one other passage that speaks of giving generously to others—Matthew 25:35-44. Let’s all turn to that passage. (Ask someone to read the passage aloud.)

Ask: What does this passage say to us about giving to those in need? (It is the same as giving to the Lord.)

Say: Let’s turn now to the second truth in the Deuteronomy passage. We are to assist others with the right attitude (10). (See WS7, WS8, CC5, CC6, and CC7 for supplemental information.)

Ask: The first part of verse 10 refers to a “stingy heart.” Looking back at verse 7, what two attitudes underlie that stinginess? (hard-heartedness and tight-fistedness) What are some common expressions of those two attitudes?

Say: Giving with the right attitude is illustrated by Paul in 2 Corinthians 8:1-5. Let’s all turn there. (Ask someone to read the passage aloud.)

Ask: What was the material condition of the people of Macedonia? (deep poverty) What does verse 4 say they did in spite of their poverty?

Say: The question that we should be asking ourselves right now is: have I ever begged for the privilege of giving to someone in need and, if not, why not? That would shed new light on our underlying attitude and motivation, wouldn’t it?

Say: Truth number three is that we are to assist others because needs are always present (11a). (See WS1, WS2, WS3, WS9, WS10, WS11, WS12, CC5, and CC8 for supplemental information.)

Say: Jesus reminded us that there would always be poor people. (Ask someone to read Matthew 26:11 for the class.) Every generation has its poor people. Though some create their own poverty, many are poor through no control of their own.

Ask: Can you think of any events over the last two years that have reduced many people to poverty level—something over which they had no control? (hurricanes, tornadoes, earthquakes, tsunami, etc.)

Say: There were news reports in April of this year that the recovery in the Gulf Coast region alone might take 25 years.

Ask: What do you think our response to that kind of information ought to be? What could be done?

Ask: Is anyone here familiar with Southern Baptist Disaster Relief teams? (If anyone has been on a disaster relief trip, ask them to share briefly about their experience.) Note: information about Disaster Relief work can be found in the fact sheet. Individual stories detailing what some teams have done can be found through Baptist Press (http://www.bpnews.net).

Say: The fourth truth found in the Deuteronomy passage is that we are to assist others because God commands it (11b). (See WS4, WS5, WS6, and CC9 for supplemental information.) He says we must open our hand to those in need.

Ask: How does He say we must open our hand? (willingly) This comes back once again to our attitude, doesn’t it?

Say: God repeatedly admonished the nation of Israel to provide for those in need, both Hebrews and Gentiles (Lev.19:10, 33; 23:22; 25:35-38; Deut. 24:14, 19-21). (As time allows, ask group participants to read some of these to demonstrate what God said.)

Ask: Do you remember that we looked at Matthew 25:33-44 earlier? What is the implication of that passage for us today in regard to those in need?

Ask: Giving our money to help those in need is a good thing. But what else could we do?

(After response time, share the following points if not already made:

Pray for those who minister among the hungry.
Learn about Southern Baptist hunger ministries in your area and link with them.
Involve your family and neighbors in hunger ministry activities.
Promote Southern Baptist World Hunger Fund giving in the church.
Train and volunteer to work in Disaster Relief.)

Gambling with One’s Life

Mon, 21 Aug 2006 14:41:00 CST

Documents

Sermon Outline

Emphasis Passage: 1 Timothy 6:10

Context

In 1 Timothy 6:3-10, Paul points out the sharp contrast between two types of people-one who lives for Christ and one who lives for self. The one who lives for Christ is focused on His teachings, which lead to sound doctrine and promote godliness. This godliness, coupled with a deep sense of contentment, is of great benefit. On the other hand, the one who lives for self denies the teachings of Christ. That person becomes characterized by conceit, lack of understanding, envy, strife, endless quarreling and disputes, etc. His life is ruined by the love of money and he eventually turns his back on God. The difference is evident: Know Christ-Know peace; No Christ-No peace.

Introduction

Linda Selymes started gambling two years before her retirement as an executive at Boeing Aircraft. But after retirement, she began gambling more often. She went through $500,000 in retirement savings, fell behind on house payments, and hated the person she had become.
At the height of her addiction, she would draw out $500 from her credit union account and head for the casino. After losing that money, she would use her debit card to get another $500, then add $300 more to credit cards. On one occasion, she had in her purse $14,000 that she had won, but it was all gone in three days.

At first Linda’s husband did not know what she was doing since she managed the household finances. But after an all-nighter at a casino, her husband threatened to leave her-though never did. Finally, her husband, her son, and her doctor convinced her to get help. It took several months to eventually gain control and completely stop gambling. She now says she will never stop going to her support group meetings because she knows that if she gambles again, she will be on the fast-track to being back where she was. She says there is one thing she keeps telling herself: “At least for today I won’t give in to this urge. I don’t have to deal with my whole life all at once.” (See OS1.)

What a tragedy! Linda Selymes had been a successful businesswoman. She had amassed a large amount of money that would have provided her with more than enough for the rest of her life. But she wasted it all on gambling-an addiction that hooked her before she even knew it. Gambling not only did that to Linda Selymes; it will do it to anyone who thinks he or she can play around with it and remain immune from its lure.

The root of gambling
1. “Love of money” is the root of gambling. (WS1, WS2, CC1, CC3, CC5, CC6)
2. The love of money is one aspect of the “lust of the flesh” (1 John 2:16). (WS3, WS4)
3. The word used by John is one that means an inordinate desire for something. It is desire that goes beyond normal. (WS5, WS6, CC1, CC3)
4. The desire to get more and more is often caused by a lack of faith concerning the future (Matt. 6:25-34). (CC2)
5. Jesus asked, “What does it benefit a man to gain the whole world yet lose his life?” (Mark 8:36)
6. Rather than gaining more, the one who gambles usually loses what he already has-many times much more. (CC2, CC4)
The ravages of gambling-gambling’s love of money leads to evil outcomes. (OS2)
1. The word “evil” used here by John certainly applies to the ravages ofgambling. (WS3, WS4)
2. Examples of the ravages of gambling are numerous.
  1. Gambling creates no new wealth.
    1. Redistributes wealth on an inequitable basis.
    2. Enriches the few and impoverishes the many.
    3. Non-productive-performs no useful or necessary services.
    4. Parasitic.
  2. Gambling depresses legitimate business, siphoning off money fromthe regular business community.
    1. Dislocates the purchasing dollar.
    2. Business leaders are reluctant to invest money in areas thatsustain large gambling enterprises because of the ensuing baddebts, delinquent time payments, and bankruptcy.
    3. Gambling disrupts the normal checks and balances of a well-ordered community.
    4. Gambling restricts business.
  3. Gambling increases welfare costs.
    1. Gambling weakens the stability of family life.
    2. Gambling lowers the standard of living and necessitates alarger welfare burden, thus raising taxes.
    3. Increased revenue from gambling means larger claims forwelfare.
  4. Gambling increases crime.
    1. Gambling always attracts racketeers and mobsters.
    2. Gambling increases the number of murders, assaults,robberies, crimes of violence of all kinds, etc.
    3. The underworld thrives on gambling.
    4. Police costs increase.
  5. Gambling corrupts government.
    1. Gamblers always seek to increase their offers and to buyprotection.
    2. Gamblers are soulless in attempting to corrupt police, judges,and legislators.
    3. Instead of the state controlling legalized gambling, theprofessional gamblers often end up in control of the state.
  6. Gambling victimizes the poor.
    1. Gambling leads to embezzlement, bribes, extortion, treason,suicide, and corruption of college and professional athletes.
    2. Those who can least afford it usually gamble the most.
    3. Gambling exploits the weaknesses of individuals.
    4. Gambling and poverty go hand in hand.
    5. nner-city residents are hurt the most by expanded gambling.
  7. Gambling is a sophisticated form of legalized stealing (Eph. 4:28).
    1. In winning, one obtains the wages that another person hasearned without giving anything in exchange.
    2. The larger the winnings, the more someone else had to lose.
  8. Gambling produces the wrong attitudes toward work-promotesthe idea that a person can live by his wits and luck without makingany contribution to society.
  9. Gambling contradicts social responsibilities.
    1. Mature adults try to minimize the risks in life; gambling seeksto maximize risks.
    2. Responsible societies attempt to build security into life;gambling undermines security.
    3. Gambling deliberately creates artificial and unnecessary risks.
    4. Gambling militates against the highest values of humanwelfare.
    5. History shows that a major increase in gambling has signifiedthe decline of a nation.
  10. Gambling revenues violate all the sound theories of taxation.
    1. Gambling revenue is regressive, inequitable, variable andunpredictable.
    2. To make public service dependent upon erratic gambling“taxes” is irresponsible.
    3. Public service should be soundly financed.
  11. As a source of state revenue, gambling has a consistent record offailure.
    1. Proponents promise huge government income from legalizedgambling, but only a trickle of money results.
    2. Even in Nevada, only about one-third of the state’s budgetcomes from gambling.
    3. Lotteries have been discredited as a source of school funds.
  12. Gambling is socially disintegrating, politically corrupt and morallydangerous.
    1. Gambling is bad business, bad politics and bad morals.
    2. The state cannot gamble itself rich
The results of gambling
1. Wandering from the faith
  1. “Wandered from” means to be led astray. (WS7, WS8, CC1, CC3, CC4, CC6)
  2. Two possibilities:
    1. Led astray by someone else’s influence
    2. Led astray by the lure of gambling itself
2. Wounding of pains
  1. “Pierced themselves” means “to put on a spit” to be roasted over an open fire. (WS9, WS10, CC1, CC3, CC6)
  2. This is something that results from one’s own doing.
  3. They pierce themselves through with many sorrows or griefs.
  4. They may ruin not only their emotional well-being, but their physical health as well.
  5. They may lose their self-respect, good name and standing in the community. (OS3, OS5, OS6)
  6. They may lose their family and their intimate fellowship with God.
  7. They may even lose their life. (OS4)

Conclusion

Not everyone will become addicted to gambling like Linda Selymes, Greg Hogan, Ben McCausland, Henrietta Rundell, or Fred Cappellano (see OS3). No one knows who will and who won’t. What may start out as only “entertainment,” as some like to call it, may become much more-an addiction that will last the rest of their life, one that will control them and control their future. When a person chooses to gamble, he truly gambles with his life.

What Can One Person Do?

Determine now that, if you have never gambled, you will never start.
Determine now that, if you have started gambling, you will do whatever it takes to stop.
If you have started gambling, find a support group to help you overcome the addiction.
Pray for anyone among your family or friends who is gambling-to whatever degree.
Consider leading (or asking someone else to lead) the gambling recovery program, Chance to Change-available through our website at http://erlc.com .

Resources

Emphasis Passage: 1 Timothy 6:10

Bible Translations

Holman Christian Standard: For the love of money is a root of all kinds of evil, and by craving it, some have wandered away from the faith and pierced themselves with many pains.

King James Version: For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.

New King James Version: For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows.

New International Version: For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.

New American Standard: For the love of money is a root of all sorts of evil, and some by longing for it have wandered away from the faith and pierced themselves with many griefs.

New Living Translation: For the love of money is at the root of all kinds of evil. And some people, craving money, have wandered from the faith and pierced themselves with many sorrows.

The Message: Lust for money brings trouble and nothing but trouble. Going down that path, some lose their footing in the faith completely and live to regret it bitterly ever after.

Other Helpful Scriptures

Bible verses about Gambling:

Exodus 20:3, 15, 17; Proverbs 1:19; Proverbs 15:27a; Proverbs 21:25-26; Proverbs 28:25; Jeremiah 6:13; Matthew 6:19-21, 24; Romans 14:21, 23c; I Corinthians 10:24, 31; Ephesians 4:28; Philippians 2:3-4; Philippians 4:11-13; I Thessalonians 5:22; II Thessalonians 3:6-12; I Timothy 5:8

Word Studies (WS)

WS1 — love of money — “from phile_, ‘to love,’ and argyros, ‘silver,’ occurs in 1 Tim. 6:10 (cp. philargyros, ‘covetous, avaricious’). Trench contrasts this with pleonexia, ‘covetousness’” [Vine’s Expository Dictionary of Old and New Testament Words (Austin, TX: WORDSearch 7 Electronic version, WORDSearch Corp., 2004)].

WS2 — root — “used (a) in the natural sense, Matt. 3:10; Matt. 13:6, 21; Mark 4:6, 17; Mark 11:20; Luke 3:9; Luke 8:13; (b) metaphorically (1) of ‘cause, origin, source,’ said of persons, ancestors, Rom. 11:16-18 (twice); of things, evils, 1 Tim. 6:10, RV, of the love of money as a ‘root’ of all ‘kinds of evil’ (marg., ‘evils;’ AV, ‘evil’); bitterness, Heb. 12:15; (2) of that which springs from a ‘root,’ a shoot, said of offspring, Rom. 15:12; Rev. 5:5; Rev. 22:16” [Vine’s Expository Dictionary of Old and New Testament Words (Austin, TX: WORDSearch 7 Electronic version, WORDSearch Corp., 2004)].

WS3 — evil — “apparently a primary word; worthless (intrinsically such; whereas (poneros) properly refers to effects), i.e. (subject) depraved, or (object) injurious :- bad, evil, harm, ill, noisome, wicked” [Strong’s Exhaustive Concordance (Austin, TX: WORDSearch 7 Electronic version, WORDSearch Corp., 2004)].

WS4 — evil — “indicates the lack in a person or thing of those qualities which should be possessed; it means ‘bad in character’ (a) morally, by way of thinking, feeling or acting, e.g., Mark 7:21, ‘thoughts;’ 1 Cor. 15:33, ‘company;’ Col. 3:5, ‘desire;’ 1 Tim. 6:10, ‘all kinds of evil;’ 1 Pet. 3:9, ‘evil for evil;’ (b) in the sense of what is injurious or baneful, e.g., the tongue as ‘a restless evil,’ Jas. 3:8; ‘evil beasts,’ Titus 1:12; ‘harm,’ Acts 16:28; once it is translated ‘bad,’ 2 Cor. 5:10. It is the opposite of agathos, ‘good’” [Vine’s Expository Dictionary of Old and New Testament Words (Austin, TX: WORDSearch 7 Electronic version, WORDSearch Corp., 2004)].

WS5 — coveted after — “middle of apparently a prolonged form of an obsolete primary [compare (oros)]; to stretch oneself, i.e. reach out after (long for) :- covet after, desire” [Strong’s Exhaustive Concordance (Austin, TX: WORDSearch 7 Electronic version, WORDSearch Corp., 2004)].

WS6 — coveted after — “Literally, to stretch out especially with the hands, to snatch. In the NT, only in the mid. orégomai, to stretch oneself, reach after something, and hence metaphorically meaning to covet, long after, desire, try to gain, be ambitious (in a benign manner) (1 Tim. 3:1; Heb. 11:16). By implication, to indulge in, to love (1 Tim. 6:10)” [The Complete Word Study Dictionary (Austin, TX: WORDSearch 7 Electronic version, WORDSearch Corp., 2004)].

WS7 — erred from — “from (apo) and (planao); to lead astray (figurative) passive to stray (from truth) :- err, seduce” [Strong’s Exhaustive Concordance (Austin, TX: WORDSearch 7 Electronic version, WORDSearch Corp., 2004)].

WS8 — erred from — “‘to cause to wander away from, to lead astray from’ (apo, ‘from,’ and No. 1), is used metaphorically of leading into error, Mark 13:22, AV, ‘seduce,’ RV, ‘lead astray;’ 1 Tim. 6:10, in the Passive Voice, AV, ‘have erred,’ RV, ‘have been led astray’” [Vine’s Expository Dictionary of Old and New Testament Words (Austin, TX: WORDSearch 7 Electronic version, WORDSearch Corp., 2004)].

WS9 — pierced themselves through — “from (peri) and the base of (peran); to penetrate entirely, i.e. transfix (figurative) :- pierce through” [Strong’s Exhaustive Concordance (Austin, TX: WORDSearch 7 Electronic version, WORDSearch Corp., 2004)].

WS10 — pierced themselves through — “‘to put on a spit,’ hence, ‘to pierce,’ is used metaphorically in 1 Tim. 6:10, of torturing one’s soul with many sorrows, ‘have pierced (themselves) through’” [Vine’s Expository Dictionary of Old and New Testament Words (Austin, TX: WORDSearch 7 Electronic version, WORDSearch Corp., 2004)].

Commentary Citations (CC)

The commentary citations contain Greek characters that do not render properly on the web. Please view the pdf verion for this content.

Other Sources (OS)

OS1-Linda Selymes started gambling two years before her retirement as an executive at Boeing Aircraft. But after retirement, she began gambling more often. She went through $500,000 in retirement savings, fell behind on house payments, and hated the person she had become.

At the height of her addiction, she would draw out $500 from her credit union account and head for the casino. After losing that money, she would use her debit card to get another $500, then add $300 more to credit cards. On one occasion, she had in her purse $14,000 that she had won, but it was all gone in three days.

OS2-Ramifications of gambling

“Gambling creates no new wealth. It redistributes wealth on an inequitable basis. It enriches the few and impoverishes the many. Gambling is non-productive. It performs no useful or necessary services. Gambling is parasitic.
Gambling depresses legitimate business, siphoning off money from the regular business community. It dislocates the purchasing dollar. Business leaders are reluctant to invest money in areas that sustain large gambling enterprises because of the ensuing bad debts, delinquent time payments, and bankruptcy. Gambling disrupts the normal checks and balances of a well-ordered community. Gambling restricts business.
Gambling increases welfare costs. Gambling weakens the stability of family life. Gambling lowers the standard of living and necessitates a larger welfare burden, thus raising taxes. Increased revenue from gambling means larger claims for welfare.
Gambling increases crime. Gambling always attracts racketeers and mobsters. Gambling increases the number of murders, assaults, robberies, crimes of violence of all kinds, etc. The underworld thrives on gambling. Police cost increase.
Gambling corrupts government. Gamblers always seek to increase their offers and to buy protection. Gamblers are soul-less in attempting to corrupt police, judges and legislators. Instead of the state controlling legalized gambling, the professional gamblers often end up in control of the state.
Gambling victimizes the poor. Gambling leads to embezzlement, bribes, extortion, treason, suicide, and corruption of college and professional athletes. Crime often results from victims trying to recoup gambling losses. Those who can least afford it usually gamble the most. Gambling exploits the weaknesses of individuals. Gambling and poverty go hand in hand. Inner-city residents are hurt the most by expanded gambling.
Gambling is a sophisticated form of legalized stealing. In winning, one obtains the wages that another person has earned without giving anything in exchange. The larger the winnings, the more someone else had to lose.
Gambling produces the wrong attitudes toward work. It promotes the idea that a person can live by his wits and luck without making any contribution to society.
Gambling contradicts social responsibilities. Mature adults try to minimize the risks in life. Gambling seeks to maximize risks. Responsible societies attempt to build security into life, gambling undermines security. Gambling deliberately creates artificial and unnecessary risks. Gambling militates against the highest values of human welfare. History shows that a major increase in gambling has signified the decline of a nation.
Gambling revenues violate all the sound theories of taxation. Gambling revenue is regressive, inequitable, variable and unpredictable. To make public service dependent upon erratic gambling ‘taxes’ is irresponsible. Public service should be soundly financed.
As a source of state revenue, gambling has a consistent record of failure. Proponents promise huge government income from legalized gambling, but only a trickle of money results. Even in Nevada, only about one-third of the state’s budget comes from gambling. Lotteries have been discredited as a source of school funds.
Gambling is socially disintegrating, politically corrupt and morally dangerous. Gambling is bad business, bad politics and bad morals. The State cannot gamble itself rich” [Excerpted from “Gambling Statistics,” http://www.gamblingwiththegoodlife.com/statistics.html (Gambling with the Good Life) Accessed March 2, 2006].

OS3-In December 2005, Lehigh University student Greg Hogan, 19, robbed a bank in Allentown, Pennsylvania, to pay off a $5,000 gambling debt incurred through online poker. Hogan was president of his sophomore class, played second-chair cello in the university orchestra, worked in the chaplain’s office, and is the son of a Baptist minister.

His world came crashing down because he got addicted to poker and started borrowing money to fund his addiction.

Texas Hold’em is the hottest gambling venue today. It is televised on several nationwide channels and played in all-night tournaments, campus fundraisers, dorm rooms, local poker clubs, and homes across the nation. Toy stores and major department stores now sell poker sets openly.

Edward Looney, executive director of the Council on Compulsive Gambling of New Jersey, says, “The word, conservatively, is ‘epidemic.’” Elizabeth George, chief executive of the North American Training Institute, which specializes in dealing with problems of youth gambling, says the popularity of poker is “absolutely phenomenal.”

The University of Pennsylvania’s Annenburg Public Policy Center released a study in September 2005 which stated that half of college men admit to having gambled on cards at least once a month during the year. That is a 5 percent increase from the previous year. Fifteen percent played at least once a week in 2005, up from 2 percent in 2002 [Wendy Koch, “It’s Always Poker Night on Campus; Internet Makes It Easier to Bet-and Get Hooked,” USA Today, December 23, 2005].

OS4-Jennifer McCausland, founder of Second Chance Washington, a gambling recovery program, describes going into a grocery store where she watched a mother handing her small children dollar bills to feed into a lottery ticket machine. When she approached the store’s corporate offices about the incident, she received a form e-mail and nothing more.

She also alerted the state Gambling Commission that teenagers were being admitted to nearby casinos during lunch-break from school. A sting operation revealed that she was correct. The casino was allowing teenagers to gamble and buy alcohol.

McCausland cites a Harvard Medical School study that found teenage gamblers are three times more likely to become addicted than adults. The study also found that the younger the age at initial exposure the higher the incidence of addiction. She further reports that other studies estimate that between 2.5 percent and 6 percent of teenagers are already addicted to gambling.

McCausland faults parents like the mom who gave her children money to feed the lottery machine with advancing the false idea that gambling is just a harmless game when it isn’t. She faults the gambling industry for making gambling appeal to younger and younger children-much like the tobacco industry did years ago to induce more cigarette smokers among the younger generation.

McCausland lost a son in an automobile accident due to mechanical failure. But she said the mechanical failure was due to her son’s spending his money on gambling rather than fixing his car. Her son, Ben, even said before his death, “Kids don’t realize they are not only gambling with money, they are gambling with their lives.” Prophetic! Tragic! And true! [Jennifer McCausland, “Teens Are Gambling with Their Lives,” The Seattle-Post Intelligencer, December 8, 2005].

OS5-“Henrietta Rundell’s gambling addiction led her to rack up $20,000 in credit card debt, file for bankruptcy and even spend a night in jail after she returned to the casino despite agreeing never to go back. Yet, the 72-year-old former Army medic who lives just outside Omaha can’t seem to silence the almost-constant calling from those three casinos in Council Bluffs. She never knew she was addicted until the slot machines became so easy to visit. She knows she shouldn’t go back, she even knows that if she does she’ll probably lose and could be arrested again.

“But when the feeling comes, none of that matters.

“‘I haven’t robbed a bank yet, but I’ve thought about it,’ said the tough-talking, thinly-built senior citizen. ‘It’s like a drug. When I get that feeling, I’d do almost anything to play.’

“At night, the crowd at Council Bluffs casinos represents a mix of the city’s adult population, but during the day those rows of slot machines are frequently occupied by women like Rundell, some older, some younger. Most sit at their favorite machine and play what they can afford, treating their losses like another form of entertainment comparable to bingo or going to a movie.

“But a few, like Rundell, just can’t stop. With every win Rundell feels a buzz of satisfaction she described as comparable to shooting drugs. And with every play she feels a mini-buzz of anticipation that quickly subsides when the slots fail her. So she sits on the chair hour after hour, repeatedly pushing the spin button with fingers twisted by arthritis, searching for that feeling that seemingly becomes a little harder to reach with every time she gambles.

“Not all of the problem gamblers are women squandering their Social Security checks.

“Fred Cappellano of Omaha was a 32-year worker in the Pottawattamie County treasurer’s office, with a lake house, a collection of classic cars and an infectious personality that almost everyone liked. He’d always enjoyed visiting Las Vegas a few times a year, but when the casinos came to Council Bluffs he was able to gamble two or three times a week.

“As his thirst to gamble became more insatiable and his losses began to mount, he started to embezzle money from the treasurer’s office, where he’d risen to become deputy director of motor vehicles.

“When auditors in July told him his scheme was up, that he had embezzled nearly $100,000, he was shocked it was so much, but he knew there were times when he’d gamble after work nearly until it was time to go back to work the next day.

“Like Rundell and many addicts who fall into debt, Cappellano . . . is considering bankruptcy. Personal bankruptcies have increased statewide since the casinos arrived, compared with non-casino states, according to a study by Ernie Goss, a professor of economics at Creighton University in Omaha . . . ‘I never realized that I was ruining my life,’ said Cappellano, a family man and longtime bingo caller at his church. ‘I’ve lost my job, my health insurance and my reputation. I just never took the time to think about how many people I could be hurting’” [Excerpted from Matt Assad, “One City’s Jackpot is Neighbor’s Bust; Decade of Casinos Shows Host Town in Iowa Reaps Benefits but Region Shares in Gambling’s Woes,” Morning Call (Allentown, PA), November 6, 2005].

OS6-An addiction to gambling, large gambling debts, and access to large sums of money often lead to embezzlement. That was apparently the formula that led to the downfall of a Wisconsin fire chief. His attorney has reimbursed the city of Mequon $30,000 and said that the chief is undergoing treatment for a gambling problem. The chief had used a city credit card on two previous occasions to fund his gambling venture but reimbursed the city both times. He finally came under suspicion when it was discovered that $30,000 was missing from a fund established to assist catastrophically ill firefighters and to purchase fire prevention equipment.

Since 2003, at least eight Milwaukee-area people have been convicted of crimes related to gambling. The thefts ranged from $5,000 to more than $500,000. Sentences imposed ranged from two years probation to 10 years in prison [Tom Kertscher, “Embezzling Blamed on Gambling Addictions,” Milwaukee Journal Sentinel, February 6, 2006].

Bible Study Guide

Emphasis Passage: 1 Timothy 6:10

Before class: Make a copy of OS2 in the Resources section of this guide for distribution to class members at the suggested time below.

Create Learning Readiness: If possible, provide copies of the Faith & Family Impact bulletin inserts focusing on gambling to class participants as they arrive (available from Lifeway Christian Resources at 1.800.458.2772 or http://www.lifeway.com). Ask them to begin looking over it while waiting for class to begin.

Say: Linda Selymes started gambling two years before her retirement as an executive at Boeing Aircraft. But after retirement, she began gambling more often. She went through $500,000 in retirement savings, fell behind on house payments, and hated the person she had become.

Say: Maybe you know, or have heard about, someone else who ruined his or her life through gambling. Share that information with us if you can.

Ask: How many of you have seen any of the poker shows or gambling advertisements on television? They make it look and sound so appealing, don’t they? Are all of those people winners?

Say: Someone-actually many someones-must lose in order for someone to win. Understand something: when you see those advertisements for the casinos or the off-shore Internet sites, you never see the aftermath of people’s lives that have lost everything and their lives are in shambles.

Ask: Why would a person ever start gambling in the first place? (Write answers on the board.)

Say: The “love of money” is the root of gambling. Gambling is an attempt to gain what someone else has without working for it. (Ask a class participant to look up and read aloud 1 John 2:16. See WS1, WS2, CC1, CC3, CC5, and CC6 for supplemental information.)

Ask: John names three areas of sin in that verse. Which one (or ones) do you think gambling fits into?

Say: The word used by John translated “lust” in that verse refers to an inordinate desire for something. It is desire that goes far beyond normal. (See WS5, WS6, CC1, and CC3 for supplemental information.)

Ask: What do you think is the cause of a person’s desire to gain more through gambling? (Write answers on the board.)

Say: Let’s all turn to Matthew 6:25-34. Our Lord tells us exactly what the problem is-lack of faith concerning the future.

Ask: Even if a person could always-or even almost always-win at gambling, how much would it take to satisfy that lack of faith?

Ask someone to look up and read Mark 8:36 for the class.

Say: If a person amassed a fortune through gambling but never came to faith in Christ, what does our Lord say would be the end result?

Say: Rather than gaining more, the one who gambles usually loses what he already has-many times much more.

Hand out the copies of OS2 to the class.

Say: The page I have just given you is a list of some of the problems created by gambling. I want us to read each one.

Ask: That’s a rather ominous list of problems associated with gambling, isn’t it? What do you think about that? (Give time for class members to think about the list and make any comments before proceeding.)

Say: Paul points out two results of this overarching desire to gain more that is evident in the person who gambles. The first is wandering from the faith. The original language indicates that this is in the passive voice. That means that the person is not the actor, but the one acted upon. This person is led astray by something or someone else. It might be through the influence of someone else or it may be by the lure of gambling itself. (See WS7, WS8, CC1, CC3, CC4, and CC6 for supplemental information.)

Ask: What are some things that the gambling industry uses to try to lure people into gambling? (Possible answers: cheap or free food, lodging, or drinks; free transportation to and from gambling sites; instant credit line; advertising; glitzy places to gamble, etc.)

Say: The second result that Paul mentions is the wounding of the one who gambles. The translation of “pierced themselves” means “to put on a spit” to be roasted over an open fire. (See WS9, WS10, CC1, CC3, and CC6 for supplemental information.)

Ask: What are some things besides money that a person who gambles may lose? (Possible answers: emotional well-being, physical health, self-respect, good name, standing in the community, family, intimate fellowship with God, life.)

Say: Not everyone will become addicted to gambling like Linda Selymes. No one knows who will and who won’t. What may start out as only “entertainment,” as some like to call it, may become much more-an addiction that will last the rest of their life, one that will control them and control their future. When a person chooses to gamble, he are truly gambles with his life.

Say: You may be asking, what should I do” Here are five suggestions:

Determine now that, if you have never gambled, you will never start.
Determine now that, if you have started gambling, you will do whatever it takes to stop.
If you have started gambling, find a support group to help you overcome the addiction.
Pray for anyone among your family or friends who is gambling-to whatever degree.
Consider leading (or asking someone else to lead) the gambling recovery program Chance to Change, which is available through the Ethics & Religious Liberty Commission’s Web site at http://erlc.com .

Stand for Marriage

Mon, 01 May 2006 16:57:00 CST

“Stand for Marriage” is a message intended to help you equip your church family follow the teaching of Jesus by being “salt” and “light” in the cultural arena (Matt. 5:13-16). The Marriage Protection Amendment is scheduled for June 6-7, 2006 in the U.S. Senate; debate has already begun. Ideally, this message would be preached June 4, 2006, Marriage Protection Sunday. Please review these points before you consider adapting this sermon for your use.

Messages like this never fail to offend someone. However, remember what God told the prophet Jeremiah: “Get yourself ready! Stand up and say to them whatever I command you. Do not be terrified by them, or I will terrify you before them.” (Jer. 1:17).
Same-sex “marriage” is a moral issue with political implications. There are some legal dos and don’ts for pastors and churches to maintain a tax-exempt status. Check out ivotevalues.com for details.
You might want to put a “PG rating” on this sermon and encourage parents to decide if their children should hear some of the content discussed. If at all possible, it might be wise to provide childcare during the message. Alternatively, you may choose to edit out some of the more graphic illustrations if youngsters will be in the worship center.
Remember the way to change the world, beginning where you are, is through the Gospel. It is only when a person surrenders his or her life to Jesus and becomes His disciple that the heart and mind will change regarding these issues (Rom. 12:1-2). Equip your people to engage cultural issues from a biblical perspective, and to share their faith and make disciples. Feel free to copy, cut, paste, and prepare your own message as the Lord leads, and then preach the word!

Stand for Marriage

Most of you have seen ABC TV’s Extreme Makeover: Home Edition, where they tear down a house and rebuild it. Unfortunately, there has been another Extreme Makeover happening to the American home. Some are trying to tear down traditional marriage and redefine it.

Bible-believing Christians were shocked as we witnessed the so called “Massachusetts marriages” and “San Francisco ceremonies,” where two men or two women were “married” and kissed one another for the cameras. Homosexual activists have been very effective in promoting their version of extreme makeover of the family. From 1990-2000, the number of homosexual households skyrocketed by more than 400 percent¹. The country is only one Supreme Court decision away from legalizing same-sex “marriage” all across America.

How should Christians respond? We need to re-establish the divine pattern for marriage from the Word of God. The Bible establishes a fixed standard of righteousness, a fixed standard of moral absolutes, of right and wrong.

The Divine Pattern

What is the divine pattern, God’s original intention for marriage and the home? Go back to Genesis. For example, Genesis 1:27: “So God created man in his own image, in the image of God he created him; male and female he created them.” God created Adam and Eve, and not just Adam and Steve. Thank God for the difference between men and women. In fact, the two genders were meant to complete each other physically, emotionally, and in every other way. Also, both genders are needed for a healthy home. As James Dobson notes, “More than ten thousand studies have concluded that kids do best when they are raised by mothers and fathers².”

In Genesis 2:24, God further declares: “For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh.” When you come to the teaching of Jesus in the NT, you find that Jesus endorsed this divine pattern. Quoting Genesis, Jesus asked Pharisees in Matt. 19:4: Have you not read that at the beginning, the Creator made them male and female, and said: `For this reason a man will leave his father and mother and be united to his wife and the two will become one flesh?’ So they are no longer two but one. Therefore what God has joined together, let no man separate. In both the OT and NT, one man and one woman in a marriage relationship for life is the divine pattern.

When a marriage follows God’s design, it is good for everyone — men, women, children, the community, the country, and the world. By the way, before taking a public stand for marriage we ought to renew our commitment to live out the biblical principles of marriage in our families. Think about it. Every civilization in history is built upon the institution of marriage. It is the foundation of human social order. The welfare of children, the propagation of the faith, the well-being of society, and the orderliness of civilization are all dependent upon the stability of marriage according to the divine pattern. When this God-given pattern is undermined, the whole superstructure of society becomes unstable. Any deviation from the divine pattern invites disaster. Heterosexuality is the divine pattern.

The Deceptive Perversion

Second, there is a deceptive perversion. What is the deceptive perversion? It is any sexual sin outside of the marriage relationship, but for the purposes of this message I want to focus on one sin in particular: homosexuality. The Word of God, which does not err, is brutally clear. Leviticus 18:22 says: You are not to sleep with a man as with a woman; it is detestable. Leviticus 20:13 says: If a man sleeps with a man as with a woman, they have both committed an abomination. They must be put to death; their blood is on their own hands. Homosexuality is an abomination to God. This is the strongest biblical word for the denunciation of sin, the proof of which is in God’s own version of the Extreme Makeover at Sodom and Gomorrah, which were destroyed in a hail of fire and brimstone (Gen. 19).

Again, why is homosexuality a sin? Because it is open rebellion against the divine pattern, the created order of God. Some say: “Well, that’s Old Testament.” Yet Jesus said in Matthew 5:17-18: Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished.

While the ritual, sacrificial, and ceremonial laws were effectively rendered obsolete by Christ’s life, death, and resurrection (see Hebrews 8:13), the principles of moral law remain in force. And that moral law calls homosexuality an abomination. In fact, Jesus basically condemned homosexuality by affirming the divine pattern for marriage as between a man and woman in Matthew 19:4 where he references Genesis 1 and 2. When you get into the letters of Paul (Romans 1:18, 26-32; 1 Corinthians 6:9-11; 1 Timothy 1:10), Peter (2 Peter 2:6ff), and Jude (v. 7), there is even more confirmation. Homosexuality is a deceptive perversion.

The Definitive Problem

Third, there is a definitive problem. Homosexuals claim: “We were born this way; it is in our genes; God made us gay.” They cite “gay gene” studies predominantly conducted by homosexuals that have been repudiated by credible research³. Yet these same biased and discredited studies have been widely publicized by the liberal media as true and factual. They essentially practice Joseph Goebel’s Nazi philosophy of propaganda, which is basically this: tell a lie loud enough and long enough and eventually most mindless Americans will believe it⁴.

Get this straight: God did not make anybody homosexual. The Bible declares that the definitive problem is ours: For all have sinned and fall short of the glory of God. (Romans 3:23). We all, like sheep, have gone astray, each of us has turned to his own way… (Isaiah 53:6). Every one of us has a sin nature that twists and perverts God-given desires not only toward homosexuality, but toward all sorts of sexual sin, such as promiscuity, adultery, pedophilia, bestiality, etc. In fact, our sinful nature pulls us down into all manner of evil, not just sexual sin.

Dr. James Dobson says: “I am certain that homosexuality does not result from irresistible genetic influences, as some would have us believe.” Scientifically speaking, there is no gay gene. I do not believe that God would place in your genetic code something that would destroy your immortal soul. Again, it is our sin nature and its perverted and twisted desires that people give into, just as the Bible says in Rom. 1:24-27. That’s the definitive problem.

The Destructive Program

Fourth, there is a destructive program. While homosexuals only represent a fraction of the total population (2.8% of men and 1.4% of women⁵), many have become very vocal, well organized, well funded, and highly motivated. They have used the political system, the media, movies, and even the schools to “mainstream” their lifestyle choices, and they have been extremely successful in advancing their agenda. Just consider how the attitudes have changed toward homosexuality from the previous generation⁶.

What are the goals of the radical homosexual agenda? They include universal acceptance of the gay and lesbian lifestyle, gaining special privileges and rights in the laws, “sensitivity training” of our children through public education, silencing critics in the clergy and Christian media, and securing the legal benefits of marriage and parenting for any two people of the same gender.

By all accounts, homosexual activists have been marching from victory to victory in the entertainment arena, the educational arena, and the legal arena in advancing this agenda. Don’t think so? Take a look at the entertainment arena. Does Brokeback Mountain ring a bell? What about Will and Grace and Queer Eye for the Straight Guy? What about “Boy Meets Boy,” a reality show of sorts, which features a gay bachelor who must choose one man among 15 other men to be his partner? What about the new Logo network dedicated to gay friendly programming? What about the MTV music awards where Madonna gave Brittany Spears and Christina Aguilera an open mouth kiss? Then all three, with fists raised in defiance, shouted: “We’re bored with the concept of right and wrong!” Nearly every movie, nearly every television program advances rebellion against the divine pattern found in the word of God.

Take a look at the educational arena. What about books in the public school classroom such as Heather Has Two Mommies and Daddy’s New Roommate? Several years ago, the conservative news magazine National Review laid out a litany of examples of homosexual indoctrination in New England public schools. In one elementary school, a transsexual was invited into a 1st grade class to give details of his operation⁷. In another elementary school, children were assigned to play gays in a school skit. Two girls were to hold hands and pretend to be lesbians. One boy’s line was: “Its natural to be attracted to the same sex⁸.” At a required school assembly, an instructor used four-letter words, described the joys of oral and anal sex, and had children participate in licking condoms. Parents were not notified about this in advance⁹. One 9th grade high school health textbook teaches: “Testing your ability to function sexually and give pleasure to another person may be less threatening in the early teens with people of your own sex…You may come to the conclusion that growing up means rejecting the values of your parents¹⁰.”

More recently, a Lexington, Massachusetts school “treated” their second graders to a book entitled King and King, a colorful 29-page children’s book in which a prince searches for a wife, only in the end to choose another prince. The story ends with the two princes “marrying” and living “happily ever after.” On the last page, the princes—now kings—even share a kiss¹¹. This was read to 7-year-olds! And then there are two recent indoctrination films “It’s Elementary” and “That’s a Family,” the latter of which is directed toward 1st through 3rd grade kids, but both of which preach the virtues of homosexuality and the vices of homophobia.

On and on we could go, ad infinitum, ad nauseum; but some might say: “Well that’s some liberal public school districts in some liberal states.” And I’ll grant you that, but it’s just a short step from AIDS awareness, and gay sensitivity training, to some of the extreme indoctrination and recruitment that’s going on in others places. It is like the frog in the kettle. Just turn up the heat a degree at a time, just introduce the homosexual agenda in small doses, and before long, the frog is cooked. Writing in the leading homosexual magazine, The Advocate, lesbian author Patricia Nell Warren, said this: “It is the first fact of civilization, whoever captures the kids owns the future¹².”

Take a look at the legal arena. What about the recent Supreme Court ruling that overturned the nation’s remaining sodomy laws? What about the Massachusetts “marriages?” What about the movement to make homosexual marriage legal all across the United States? Even when Americans vote in an effort to defend against the homosexual agenda, the courts step in and overturn the will of the people.

OK, let’s just ask the question: Why not gay “marriage?” What damage could be done by the courts allowing two consenting adults of the same gender to join in a relationship and sanction it as “marriage?” We already know the answer to that question. Take a look at the Scandinavian countries that embraced de-facto gay marriage back in the ‘90s. The vast majority of couples there are choosing to simply live together instead of getting married, figuring that if marriage means anything then marriage means nothing. In Norway, there are reports of upwards of 60-80 percent of firstborn children conceived out of wedlock¹³. The results of the Scandinavian experiment have been devastating. Do we really want that for America?

Some might, say: “Well as long as I don’t go to the movies, don’t watch TV, don’t send my kids to public schools, and make sure life revolves around the church, my family should be OK.” Listen, homosexual activists won’t stop at recognition, their aim is domination. Speaking of Scandinavia, Swedish Pastor Åke Green was arrested for using God’s Word to preach on the sin of homosexuality¹⁴. Hate crimes legislation is being applied to sermons on homosexuality which are being regarded as hate speech. So sodomy has not only come out of the closet and into the classrooms, into the Congress, into the Cabinet, but it is now coming into our churches demanding special recognition and rights.

In fact, Congressman William Danemeyer’s book entitled: Shadow in the Land: Homosexuality in America records the homosexual challenge to the Christians of America from the activist’s perspective: “Now the tide has turned. We have at last come out, and in doing so, we have exposed the mean-spirited nature of Judeo-Christian morality. You have been narrow-minded and self-righteous. But with the help of a growing number of your own membership, we are going to force you to recant everything you have ever believed about homosexuality.” And here are a few changes they are demanding within the church:

“Henceforth homosexuality will be spoken of in your churches and synagogues as an honorable estate; You will also be expected to offer ceremonies that bless our sexual arrangements; You will also instruct your young people in homosexual behavior; If any of your older people object, you will deal with them sternly, and make certain that they renounce their ugly and ignorant homophobia, or suffer public humiliation.” These are the demands of the homosexuals to the church in America. “Finally, we will want to expunge a number of passages from the Scriptures and rewrite others eliminating preferential treatment of marriage and using words that will allow for homosexual interpretations of the Bible describing Bible lovers…”

He concludes: “Warning, if all these things do not come about quickly, we will subject orthodox Jews and Christians to the most sustained hatred and vilification in recent memory. We have captured the liberal establishment, and the liberal press. We have already beaten you on a number of battlefields, and we have the spirit of the age on our side. You have neither the faith nor the strength to fight against us, so you must surrender now¹⁵.” End of quote. Let me say this for the record, I’ll surrender when hell freezes over and then I’ll skate on the ice!

But church all of this will come to pass if you continue to keep your mouth shut and sit on your hands. It can happen, it will happen, it is happening! There is a destructive program. We’ve talked about the divine pattern, its devilish perversion, and the definitive problem, but the fourth thing I want you to see is the destructive program, the propaganda and the agenda that is being pushed on our society.

The Determined Plan

Finally, as Christ-followers, we need a determined plan of action. Admittedly, most of us have been bystanders to this point, silently watching these events transpire without any thought to Jesus’ command to be stinging salt and shining light. As Edmund Burke is often quoted: “All that is needed for evil to triumph is for good men to do nothing.” It is time for Christ-followers to get involved, lift our voices, and call America to repentance before it is too late. For just as the fire of judgment fell on Sodom and Gomorrah, judgment will fall on America. In light of the Extreme Home Makeover that is taking place, what can we do, what should we do, what must we do?

Here are several action steps we can determine to take:

Action Step 1: Pray for God’s mercy on a nation that is sliding toward Sodom. Pray that God’s Spirit will revive a church that is worldly. Pray that God would be pleased to send a mighty sweeping revival. But I remind you that the promises of 2 Chronicles 7:14 depend on God’s people humbling themselves, seeking the face of God in prayer, and turning from sin to biblical righteousness. But it all begins with prayer.

Remember what Abraham did when God told him that He was about to destroy Sodom and Gomorrah? What did Abraham do? He interceded with God for his nephew Lot and his family. And because of his intercession, judgment was delayed and Lot was delivered. Just as Abraham interceded, we need to plead with God that He might stay His hand of judgment.

And I want to tell you that the future of America does not lie in the hands of the politicians in the Congress, the president in the White House, or the judges in the courthouses, it lies with the people of God who must get on their knees, and pray and seek God’s face. Abraham did something the Sodomite government wasn’t able to do. He got a hold of God. Do you know how to do that? Do you know how to intercede? You can change the destiny of a nation by intercession. In Ezekiel 22:30, God says: “I’m looking for an intercessor, I’m looking for someone who will build up the wall, and stand in the gap on behalf of the land so I won’t not have to destroy it.” But in that day God found no one. Can He count on you? The need of the hour is not just enthusiasm, not just activism, but we must begin with intercession. Step number one: Pray.

Action Step 2: Practice the biblical principles for a healthy marriage as a positive witness. Don’t skip this one. Getting a hearing in the culture depends on our credibility. When the divorce rate among professing Christians is essentially the same as that of the world, we have little credibility with which to call the world to repentance, even if they are trying to redefine the family. Christian marriages ought to be the model for a watching world. So practice the biblical principles for a healthy marriage.

Action Step 3: Perform your God-given role as “salt” and “light” in our “government of the people, by the people, and for the people.” Now some might say: “I don’t think Christians should get involved in politics.” Let me ask you a question: Who created government in the first place? Rom. 13:1-7 tells us plainly and unmistakably that God ordained the institution of government. Since God created government, would He want His people to stay out of it? No. If Christians don’t “render to Caesar” (Matt. 22:21) and don’t function as “salt” and “light” (Matt. 5:13-16) in the arena of government, then we disobey the commands of Christ and allow Satan to prevail by default. So we need to perform our God-given role in the area of government. Here are some specific things Citizen Christians can and should do.

Consider support for the Marriage Protection Amendment that will be debated in the Senate during the first week in June with a vote scheduled for June 6 or 7. Some might say, “What about the Defense of Marriage Act already passed by Congress, and what about all the states that have changed their constitutions to forbid gay marriage?” Here’s what’s wrong with that argument. Nebraska voters decided to change their constitution by a 70% majority vote, but the court overturned it. Plus, the Supreme Court could overturn all these state constitutions on the basis of equal protection and due process clauses in the U. S. Constitution¹⁶. The Marriage Protection Amendment is the only defense against the quest to redefine marriage by homosexual activists and their allies.
Contact your Senators and Representative. Visit http://erlc.com , enter your zip code, and follow the prompts. A phone call, letter, and/or card are more effective than an e-mail. But the point is this: Let them know how you feel about the definition of marriage and the need to protect it. Passing a constitutional amendment is difficult because it requires two-thirds majorities in both houses of the United States Congress and ratification by three-fourths of the state legislatures. As it stands now, the Marriage Protection Amendment does not have the support of two-thirds of the Senate. But you and I can make the difference. Together, Christians all across America can change the outcome. Then we will build momentum for the vote in the House of Representatives in late July.
Vote your values. Visit http://ivotevalues.com , follow the easy steps to register to vote, help register your friends, and then prayerfully consider voting for candidates who share your biblical values. Mark those who do not support the Marriage Protection Amendment and remember in November! Vote your values. So step 1 – Pray. Step 2 – Practice biblical principles for a healthy marriage. Step 3 Perform your role as salt and light in your government.

Action Step 4: Proclaim the promise found in 1 Corinthians 6:9-11: Do you not know that the unjust will not inherit God’s kingdom? Do not be deceived: no sexually immoral people, idolaters, adulterers, male prostitutes, homosexuals, thieves, greedy people, drunkards, revilers, or swindlers will inherit God’s kingdom. Some of you were like this …. Notice that it is past tense, and what comes next speaks of God’s amazing grace: 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. That is Good News!

Hear me – outside of prayer, the most important thing we can do as believers, and that is proclaim the Good News. Listen, only Jesus can break the strongholds of sin and offer freedom and forgiveness and hope. For when we turn from our sins and turn to Christ, He will change our desires, He will change our passions, and He will change everything about us. Second Corinthians 5:17 says: Therefore if anyone is in Christ, there is a new creation; old things have passed away, and look, new things have come. And that is the promise of God we need to share with everybody, everywhere, regardless of their sin. You can be a new person in Christ Jesus!

So let us live and preach that message! Let us love people out of sinful and destructive lifestyles! Let us stand for God’s plan for marriage!

Dr. Kenyn Cureton has been a pastor for nearly 20 years and a pioneer leader in the values voter movement.

¹ Genaro C. Armas “Census … most comprehensive count yet of gays and lesbians,” Associated Press, August 21, 2001.

² James Dobson, Marriage Under Fire: Why We Must Win This Battle, (Sisters, OR: Multnomah Publishers, 2004), 54 and endnote 49 on p. 120.

³ The media often cites the highly touted and yet fatally flawed and biased studies of Simon LeVay, The Sexual Brain (Cambridge: MIT Press, 1993) and Dean Hamer, The Science of Desire (New York: Simon and Schuster, 1994), which were proven to be bogus by independent studies done by researchers at Yale, MIT, Columbia, Washington University School of Medicine, et al.

⁴ See the admission of this tactic by homosexual activists Marshall Kirk and Hunter Madsen, After the Ball: How America Will Conquer its Fear and hatred of Gays in the 90s (New York: Plume/Doubleday, 1989/90), 161 et passim.

⁵ Statistics based on a survey of 3,432 respondents as found in Robert T. Michael et al, Sex in America: A Definitive Study (New York: Warner Books, 1995), 176.

⁶ Alissa J. Rubin, “Public More Accepting of Gays, Poll Finds,” Los Angeles Times, June 18, 2000.

⁷ Michael Chiusano and Isabel Lyman, “Parents’ Rights: Educators have been waging a covert war on parents – who are starting to fight back.” National Review, September 30, 1996.

⁸ Ibid.

⁹ Ibid.

¹⁰ Ibid.

¹¹ Michael Foust, “Massachusetts 2nd-grade teacher reads class ‘gay marriage’ book; administrator backs her,” Baptist Press April 20, 2006. See the article online at http://www.bpnews.net/bpnews.asp?ID=23077.

¹² Patricia Nell Warren, “Future Shock”, The Advocate, October 3, 1995, 80, as quoted by Paul E. Rondeau, “Selling Homosexuality to America”, Regent University Law Review, Vol. 14, No. 2, Spring 2002, at p. 470.

¹³ Stanley Kurtz, “Death of Marriage in Scandinavia,” Boston Globe, March 10, 2004, A23.

¹⁴ See the Web site: http://www.akegreen.com.

¹⁵ William Danemeyer, Shadow in the Land: Homosexuality in America (San Francisco: Ignatius Press, 1989), 105-107, based on an article titled: “Warning to the Homophobes,” written for the leading homosexual magazine Advocate in 1987 by Steve Warren, a spokesman for the controversial homosexual group ACT UP.

¹⁶ Robert Bork, “Stop Courts from Imposing Gay Marriage,” Wall Street Journal August 7, 2001, 14.