51. A man may marry his brother's widow

A man may not marry his brother's widow

52. Hatred to kindred enjoined

"If anyone comes to me and does not hate his father and mother, his wife and children, his brothers and sisters- yes, even his own life- he cannot be my disciple" [Luke 14:26]

Hatred to kindred condemned

[Eph 6:2/ Eph 5:25,29]

I have seen this verse used numerous times from atheists in an attempt to show that Jesus was not a nice guy. But let's see if this verse really supports that position.

Many atheists interpret this verse literally. To them, it is clear that Jesus was instructing us to hate our families. But is it?

It is fairly basic rule in hermenuetics that a particular teaching should be interpreted in the light of general teaching, that is, in light of its context. So, does this hate-message fit into the overall context of Jesus' teaching? Not really.

Elsewhere, Jesus responds to an inquiry about attaining eternal life. He replied, "honor your mother and father" [Matt. 19:19]. In fact, on another occasion Jesus censured those theologians who argued that people who had vowed to give God a sum of money which they later discovered could have been used to help thier parents in need were not free to divert the money from religious purposes to which it had been vowed. In His characteristic condemnation of human traditions, Jesus observed: "Thus you nullify the Word of God for the sake of your tradition. You hypocrites!" [Matt. 15:6-7]

Now, how can you hate your parents, yet also honor them? These seem to be exclusive sentiments.

On the cross, Jesus tells John to take His mother as his own. Was he telling John to hate her? Then why did John take Mary into his home?

An interesting thing happens if you put together some of these teachings. If we are to hate our family, why must we love our enemies? And by hating our families, they become our enemies, but then we are supposed to love them!

No, I find this literalistic interpretation of Luke 14:26 to be plagued with problems and taken out of context.

So what sense are we to make of this teaching? Perhaps Jesus is simply employing hyperbole to emphasize an important point. Let's return to the immediate context of this verse. In Luke 14:27, He notes that a disciple must be willing to carry his cross. In verses 28-29, he teaches from the example of building a tower and that one should count the costs before beginning. In verses 31-32, he uses an example of a king going to war to illustrate the same point. Then in verse 33, he explains that we must be willing to give up everything to be His disciple. In verses he alludes to salt that loses its saltiness, which is thrown out. And finally, he sums it all up by saying "He who has ears to hear, let him hear" [vs. 35].

Now throughout this whole preaching, Jesus uses symbolic parables and hyperbole to drive His points home. And what is the point? I think it is rather clear, that commitment to Jesus is primary and always comes first. Thus, if you are willing to put others before Christ and unwilling to follow through with your commitment, you may as well never commit in the first place.

It is well known that in Jewish idiom, hate could also mean 'love less'. In fact, I think the same message taught in Luke 14:26 is taught in Matthew 10:37.

"Anyone who loves his father or mother more than me is not worthy of me; anyone who loves his son or daughter more than me is not worthy of me; and anyone who does not take his cross and follow me is not worthy of me".

In this case Jesus is speaking to his disciples, while in Luke He was addressing the crowds. But the same theme is present in both and His teaching to the disciples clearly explains the hyperbole in Luke.

I should also go back to that idiom. In the OT, the love-hate antithesis was used to distinguish between the intensity of one's love, and not meant as a polarization of concepts. Perhaps the clearest example is in Gen. 29:30-31:

"So Jacob went to Rachel also, and he loved Rachel more than Leah, and served Laban another seven years. When the LORD saw that Leah was hated, he opened her womb".

Thus, Leah's being hated or not loved really meant that she was loved less. In fact, in the poetry of the ancient Near East numerous terms were paired together. In such instances the meaning of these terms is far more dependent upon their idiomatic usage rather than their literal meaning in isolation.

Given that Jesus often teaches using symbolic parables and hyperbole, given the context of Luke's passage, along with the context of other teachings of Jesus which certainly contradict a literal reading of Luke's verse, and the use of the love-hate comparison in Hebrew idiom, all added to Matthews account of the same theme, a consistent picture comes out that Jesus was teaching that we should love our families less than He. His use of hyperbole is an effective way of getting attention and emphasizing his point at the same time. Commitment to Jesus comes first. By the way, this is another subtle implicit expression of Jesus as God, as elsewhere, he reminds us that we are to love "the Lord your God with all your heart and with all your soul and with all your mind" [Matt. 22:37].

Anyway, if Bob was to tell Sue that he loved her so much that "he'd walk a thousand miles without food and water just to be with her", must Bob fulfill the literal sense of his statement for Sue to understand the depth of his love? If we insisted that hyperbole be taken literally, a very effective and deep method of communicating would be lost!

53. Intoxicating beverages recommended

[Prov 31:6,7/ 1 Tim 5:23/ Ps 104:15]

Intoxicating beverages discountenanced

[Prov 20:1/ Prov 23:31,32]

Yup, but not in excess. And it's not required.

(All things are lawful for me but I will not be brought under the power of any. All things are lawful for me, but not all things are profitable. All things are lawful, but not all things build up. 1 Cor 6:12).

Prov. 20:1 says abusers of wine are not wise.

31-32 are in the context of excessive drinking (see 30-32).

The Lord was accused of being a drinker; it can be inferred that He did not entirely abstain from wine - just from drunkenness. However, anyone who is weak in this matter would do well not to touch the stuff. (IMHO)

A great verse not quoted is Eph. 5:18 (Compare with Acts 2:13-18). The point of wine in the Bible is a picture of our enjoyment of the Spirit. Well, atheists can't be expected to understand that. Anyway, we should be crazy before God and sober before man. -- MAW

54. It is our duty to obey our rulers, who are God's ministers and punish evil doers only

It is not our duty to obey rulers, who sometimes punish the good and receive unto themselves damnation therefore

This question has to be answered in parts..

1) Should we obey our rulers?

Romans 13:1-3, 6 says we should be subject to, and not resist, the authorities over us. Note: it doesn't say obey. We should obey if at all possible, unless such obedience is contrary to God, as in the extreme cases below.

Exo. 1:17, 20 tells us that the midwives did not follow the pharaoh's command to kill the male babies of the Israelites and that God approved.

Dan. 3:16 18 tell us that Daniel's three friends disobeyed the king's command to bow to the image. It also tells us that they were willing to submit to the consequences and that their attitude was not one of defiance but of respectful disobedience. Same as the midwives.

Daniel 6:7, 9, 10 tells us Daniel was the same. He was submissive to the king and honored him, but was unable to obey this one particular command because it conflicted with His faithful worship of God. He also submitted to the penalty. All three are special cases where the authorities require something contrary to God. All three are not obedient but are still subject and do not resist.

Acts 4:26-27 does not deal with this question.

Mark 12:38-40 is not a command not to respect them or do as they say. In another verse the Lord makes this more clear, telling us to do as they say but not as they do. The Lord had good reason to warn His disciples to beware the scribes, as they were part of the group that was plotting to kill Him. Anyway, that is not the point here.

Luke 23:11, 24, 33, 35 Here the Lord submitted to the cruel treatment of the earthly government. He was a good example for us all.

2) Are they God's ministers?

Romans tells us that they are. No verse tells us that they are not, although they do sometimes abuse their office after they have received it from God. That makes them not much different from King Saul or the sons of Eli. David and Samuel (respectively) were still subject to them and respected them as established by God.

3) Do they punish only evildoers?

Romans 13:3 "For the rulers are not a terror to the good work, but to the evil. Do you want to have no fear of the authority? Do what is good, and you will have praise from him."

This is a general principle, explaining that if we rob a bank or kill someone or dodge our taxes (the example in the context), we will have something to fear from the authorities, whereas if we don't we won't. If they oppress us unjustly, that is a matter not being dealt with in this verse.

4) Do they get punished by God for their injustices?

Yes. God is not a regarder of persons. Every individual, regardless of status, will eventually face the judgment seat. -- MAW

55. Women's rights denied

Women's rights affirmed

(Hot topic.)

Gen. 3:16 the curse on the woman (man got one too). The husband rules over the wife.

1 Tim. 2:12 Woman not permitted to teach or exercise authority over a man, but to be in quietness.

1 Cor. 14:34 Silent. Not permitted to speak in the assemblies but to be subject. Next verse explains: it is a shame for a woman to speak in the church.

1 Pet. 3:6 As Sarah obeyed Abraham, calling him lord, so women should be subject to their own husbands.

Judg 4:4-15 Deborah, a female, judged Israel. But note: The Bible purposely mentions her husband's name. She does not choose to lead the people of Israel to battle but is told to do so. She goes obediently when told, but tells Barak that he will be shamed in that a woman will kill his enemy Sisera. (It is a shame for a woman to defeat the enemy.) It is also a shame to Barak that he cannot go to battle without a woman. As a prophetess, she speaks, but she purposely keeps herself in her proper position as a female by maintaining the safeguards of her husband's headship and obedience to the authority of Barak. It is also a shame to Israel that there were no men who could judge them and so God was forced to use a female. (This does happen sometimes.)

Judg. 5:7 Confirms the fact that there was no male to rule Israel properly and so God was forced to raise up Deborah.

Acts 2:18 Both men and women prophesy. Females prophesying is different from females teaching and exerting authority over men. Females can of course prophesy with their heads covered, signifying submission and acceptance of God's ordination. Just as Deborah did.

Acts 21:9 A man had four virgin daughters who prophesied. Same as above.

See also 1 Cor. 11:5.

1 Cor. 11:3 shows us that the point here is to keep the proper order (v. 40) in the churches: God is the Head of Christ. He, Christ, was fully in submission to the Father in all things, even unto death. Likewise, men should be headed up by Christ and women by men, especially their own husbands.

While on that topic:

Eph. 5:25-31 "Husbands, love your wives even as Christ also loved the church and gave Himself up for her that He might sanctify her, cleansing her by the washing of the water in the word, that He might present the church to Himself glorious, not having spot or wrinkle or any such things, but that she should be holy and without blemish. In the same way the husbands also ought to love their own wives as their own bodies; he who loves his own wife loves himself. For no one ever hated his own flesh, but nourishes and cherishes it, even as Christ also the church, because we are members of His Body. For this cause a man shall leave his father and mother and shall be joined to his wife, and the two shall be one flesh."

1 Peter 3:7 says that the wives are weaker and are to be treasured as vessels unto honor by their husbands.

1 Cor. 12:22-24 But much rather the members of the body which seem to be weaker are necessary. And those members of the body which we consider to be less honorable, these we clothe with more abundant honor; and our uncomely members come to have more abundant comeliness, but our comely members have no need. But God has blended the body together, giving more abundant honor to the member that lacked.

2 Cor. 12:9-10 And He has said to me, My grace is sufficient for you, for My power is perfected in weakness. Most gladly therefore I will rather boast in my weaknesses that the power of Christ might tabernacle over me. Therefore I am well pleased in weaknesses, in insults, in necessities, in persecutions and distresses, on behalf of Christ; for when I am weak, then I am powerful.

The brothers saw the vision on the mount of transfiguration, were appointed as disciples and later as apostles, and in the churches took on the responsibilities of being elders, deacons, teachers, and so on. But it was a group of sisters who supplied the funds for Jesus and His disciples to live for those three and a half years. It was a sister who willingly and without a second thought offered herself to be used by God to bring forth the Messiah, it was a sister who anointed the Lord Jesus with the costly nard which may have been her entire life savings and wiped His feet with her tears, sisters who first learned of His resurrection, and a sister who lingered at the tomb and was first to see Him in resurrection. The Lord does not discriminate against us sisters; rather, He is full of compassion for us in our weakness. Let us love and seek Him with our whole heart. -- MAW

56. Obedience to masters enjoined

Obedience due to God only

Matthew 4:10 is referring to the service of worship, as the context makes clear. We are to worship only God. It is quoted from Deut. 6:13-14 which is also in the context of being forbidden to worship idols.

1 Cor. 7:20-24 tells slaves to remain as slaves even if the opportunity arises to be liberated. Then verse 22 says that a slave is the Lord's freedman and a freeman is the Lord's slave. This is telling us that outwardly we may be a slave or free but in the Lord we are His slave and we are also free in Him. So although we are slaves to men outwardly, the one we hold in our heart as our true Master is the Lord. This is not a sanction of being rebellious to our masters but a reference to our heart. The context makes it clear that it is not saying that slaves should seek to be free or to rebel against their masters.

Matt. 23:10. This verse was previously dealt with in question #30. It is not referring to whether or not we have earthly masters, but whether or not we address some believers as if they were superior with titles of honor like Father and Teacher (Uh, and Reverend and Pastor and Deacon). All believers are brothers. Context: verses 6-11. Yes, there are apostles, prophets, evangelists, etc. But we just don't need to address them honorifically. And mustn't. -- MAW

57. There is an unpardonable sin

There is not unpardonable sin

Note that the critic is relying on a particular interpretation of Acts 13, as it doesn't clearly say there is no unpardonable sin. It merely says that those who believe are justified. Now, Jesus' teaching may be descriptive in essense - those who blaspheme the Holy Spirit are those who never believe. That is, blasphemy of the Holy Spirit may be a symptom of a heart which is in such rebellion that it never yeilds to the call of the Holy Spirit.

It is also possible that blaspheming the Spirit may simply be rejecting His call. Or at the very least, those who blaspheme the Spirit are ones who rebel against Him. Recall that the Spirit is sent to bring us into the Truth and convict us of sin. Those who would blaspheme the Spirit obviously rebel against Him, thus reject salvation. Thus, how could they be saved?

58. Man was created after the other animals

Man was created before the other animals

The NIV translates Gen 2:19 as follows:

"Now that LORD God had formed out of the ground all the beasts of the field and all the birds of the air. He brought them to the man..."

Simply put, the Garden could have initially been without animal life, and God simply brought the animals he had already created to Adam.

59. Seed time and harvest were never to cease

Seed time and harvest did cease for seven years

Gen. 8:22 "shall never cease."

Gen. 41:54-56, 45:6 There was a famine over the whole earth for seven years. The seasons didn't cease, just the fruitful yield thereof.

Seed time and harvest are another way of saying Spring and Fall, especially in the context of Genesis 8 which is speaking of the seasons. They were forced to cease during the flood, which was marked by heavy rainfall and not much variety. This was not what happpened in Egypt and the other countries during the famine in Genesis 41-45. -- MAW

60. God hardened Pharaoh's heart

Pharaoh hardened his own heart

Exo. 4:21 and 9:12 God did.

Exo. 8:15 Pharaoh did.

MaryAnna notes that they both did. I agree, as much has been written on this topic. But I would note that people often react very differently to God's actions. For example, let's imagine that God invoked some calamity on people as a judgment for their sin. Some people would respond and repent. Many would simply harden their heart and blame God. Thus, by bringing about this calamity, some might be saved, but God could be said that have indirectly hardened the hearts of others. Of course, sometimes you don't need calamity. I'm sure many Christians can testify of varying evangelistic experiences. After months of witnessing, some become saved. But sometimes, those who come awful close to being saved back away and become more rebellious than ever, their hearts being more hardened than ever after being touched by the convicting hand of the Holy Spirit.