“Hear the word of the Lord, ye children of Israel: for the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land” (Hosea 4:1). 

This third article on controversial topics will look at a matter that is often as disagreeable among people as the two previous topics of drinking and divorce and remarriage.  Consider carefully the topic that relates to the dress or clothing appropriate for Christians to wear.

3.  Dressing Modestly.  It is written, “In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with braided hair, or gold, or pearls, or costly array;” (1 Tim. 2:9).  Again, “Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price” (1 Peter 3:3-4).  More often than not, these passages are referenced to deal with the issue of coverage or lack of coverage of the body.  While that issue is important to address, these passages have to do with the nature of what one is wearing.  This will be addressed first before getting into the coverage issue.

Modest apparel is described from the words in First Timothy 2:9 as adorning that is fitting the character of one who is of God.  The Greek word translated “modest” literally means “well-arranged, seemly, modest” (Thayer, p. 356).  It is set in contrast to the words “not with braided hair, or gold, or pearls, or costly array” (1 Tim. 2:9).  The point behind the modesty is that the appearance is not to distract from the real emphasis of the person, which is “But (which becometh women professing godliness) with good works” (1 Tim. 2:10).  The words “shamefacedness and sobriety” (1 Tim. 2:9) also modify the concept of modest apparel.  These are attitudes denoting shrinking back from what is dishonorable with self-government.  Male or female children of God are to reflect both outwardly and inwardly the decorum that is befitting of God’s standard, not the world’s.

Coverage of clothing would involve several areas: exposure of the body and type of clothing that advertises what is befitting of God’s standard.  The first mention of coverage is found with Adam and Eve.  “And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons” (Gen. 3:7).  Here is man’s attempt at dealing with nakedness and its implications.  Note now God’s work.  “Unto Adam also and to his wife did the Lord God make coats of skins, and clothed them” (Gen. 3:21).  Exposing the body under the guise of the world’s standard of “modesty” is not befitting of one who is seeking to draw attention to the inner man in contrast to the outer man. Next, what one wears says something about the mind of the wearer.  For example, “And she put her widow’s garments off from her, and covered her with a vail, and wrapped herself, and sat in an open place, which is by the way to Timnath; for she saw that Shelah was grown, and she was not given unto him to wife. When Judah saw her, he thought her to be an harlot; because she had covered her face” (Gen. 38:14-15).  Note that the garment itself advertised a worldly concept while being covered even of face.                                                                                                                   Jimmy Clark

“Hear the word of the Lord, ye children of Israel: for the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land” (Hosea 4:1). 

The previous article addressed a controversial topic that too often is either tolerated or condoned by even religious people: drinking of alcoholic beverages.  The northern kingdom was plagued by such practice (cf. Hosea 4:11).  Isaiah prophesied about this same time and said of the southern kingdom, “Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink” (Isa. 5:22).  A second controversy that arose in that day (and is prominent even today) is the topic now to be considered.

2.  Divorce and Remarriage.  Unfaithfulness in marriage was a major problem to the northern kingdom.  Idolatry brought whoredom (cf. Hosea 4:12-13).  Malachi faced this issue in his day (cf. Mal. 2:13-16).  Jesus faced such in his day (cf. Matt. 5:27-32; 19:3-9; Mark 10:2-12; Luke 16:18).  Society has come to accept divorce and remarriage so readily today that there is even “no-fault” divorce.  The law of the state of Alabama sets forth this declaration concerning no-fault divorce reasons:

Alabama allows spouses to allege one of two reasons as a reason for the divorce:

• irretrievable breakdown of the marriage, or
• incompatibility. (Ala. Code § 30-2-1 (a)(7)(9).)

Irretrievable breakdown means that the marriage is broken beyond repair, and incompatibility means that the spouses simply do not get along anymore. Both no-fault grounds tell a court that at least one spouse wants to end the marriage, which is generally enough for a judge to grant your divorce. (divorcenet.com/resources/grounds-for-divorce-in-alabama.html).

Jesus gave only one exception for divorce and remarriage without the new marriage being adultery.  “And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery” (Matt. 19:9).  Such a restriction both safeguards the integrity of all marriages and sets a deterrent that would lead married people to work hard to solve their difficulties.

Think about such loosening of the restriction as is done today.  For example, if it is Biblical for divorce and remarriage to take place for other reasons besides the one exception, what is to keep second and possibly other divorces and remarriages from also being dissolved upon irretrievable breakdown, incompatibility or any other cause?  Mankind then determines what is permissible with the consequence producing a moral breakdown of the home in society.  God forbid.                                                                                                            

Jimmy Clark

Hear the word of the Lord, you children of Israel, for the Lord brings a charge against the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land” Hosea 4:1

The term translated “controversy” in this passage is from the Hebrew word meaning “strife, dispute, esp. dispute, controversy, case at law” (Brown, Driver, Briggs, pp. 986-987). The northern kingdom had lost its way by being ignorant of true knowledge (cf. Hosea 4:6). Such is not uncommon among people today on various topics. This article will address the first of three controversial subjects of which people have strong views, even to the defense of what the Bible forbids both explicitly and implicitly.     

1. Drinking of Alcoholic Beverages.   Let’s face it. Alcoholic beverage usage is everywhere. Heads of state toast other heads of state with it. Tailgating at major sporting events without alcohol is considered by many an awkward setting. Alcoholic drink is considered by the world to be appropriate at weddings, post-graduation parties or any social event where adults are gathered to “have a good time.” Music, movies, advertisements and the like promote it. Nevertheless, the Bible is not silent about its dangers and destructive nature. A Christian who does not participate in it when others surrounding are imbibing raises the question “Why don’t you drink?”  Solomon wrote, “Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise” (Prov. 20:1). Solomon wrote an entire section on this subject in Proverbs 23:29-35 especially addressing the addictive nature of the drink. The only scriptural usage of it is seen in Proverbs 31:6-7 to be given as medical treatment. This is in harmony with 1 Timothy 5:23. The world and even some professing Christians who desire to drink alcoholic beverages as an “adult beverage” do not see the above passages as dealing with their situation.

Consider two passages in the New Testament that must be taken into consideration concerning this controversial topic. Paul wrote to the Ephesian brethren, “And be not drunk with wine, wherein is excess; but be filled with the Spirit” (Eph. 5:18). Here is an explicit forbidding command concerning drinking alcoholic drink as would have been practiced by the Greek/Roman world. The tense of the verb forbidding drinking wine is present tense. This denotes the continual usage of the substance which would lead to excess. One has no danger of getting drunk where one does not start the process. Peter wrote, “For we have spent enough of our past lifetime in doing the will of the Gentiles - when we walked in lewdness, lusts, drunkenness, revelries, drinking parties, and abominable idolatries” (1 Peter 4:3, NKJV). The New King James Version accurately translates the word “banquetings” (1 Peter 4:3, KJV). These Christians no longer participating in such were considered “strange” (1 Peter 4:4) and ill spoken of. One should note here that drunkenness and drinking parties are two different items. The argument that one is allowed to drink as long as he does not get intoxicated is unsustainable here. All interpretations of other passages involving wine, strong drink, etc. must take these passages into view.                                                                                                Jimmy Clark

“And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; And patience, experience; and experience, hope:” Romans 5:3-4, KJV

It is interesting to read other translations on this section of verses. For example, “And not only so, but we also rejoice in our tribulations: knowing that tribulation worketh stedfastness; and stedfastness, approvedness; and approvedness, hope:” (Rom. 5:3-4, ASV). Again, “Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope,” (Rom. 5:3-4, ESV). Regardless of how various translations translate the original words into English, there is a link of qualities here that show a benefit from the Christian suffering the pressures of life. Consider the three qualities mentioned and their strengths in building character.

1. Overcoming in Endurance. The first quality mentioned is “patience” (KJV), “stedfastness” (ASV) or “endurance” (ESV). The original word denotes the idea of to remain or abide under. Thayer says of the word “steadfastness, constancy, endurance; in the N.T. the characteristic of a man who is unswerved from his deliberate purpose and his loyalty to faith and piety by even the greatest trials and sufferings” (Thayer, p. 644). It is what a child develops through the discipline of a parent (cf. Heb. 12:7). It is the quality that a runner has in order to finish a race (cf. Heb. 12:1-2). The Christian does not focus on the suffering but on the product that comes through the struggle. Any tough task or situation demands that the character of endurance be present. Quitting is not an option for the Christian. All must say like Paul “I have finished my course” (2 Tim. 4:7). 

2. Obtaining Excellence. The next quality to arise is “experience” (KJV), “approvedness” (ASV), or “character” (ESV). The original word literally denotes the result of having been put to the test and found of passing quality. It is seen in metallurgy of the trying of metals. Peter writes of such, where he said, “That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ:” (1 Peter 1:7). Here is the refined life. Here is where one is made better through the training needed to improve the body, mind and soul. The Christian is here striving to be all that he/she can be through the grace and providence of God.

3. Optimistic in Expectation. The third quality is hope. This term involves an expectation to obtain what is offered to the faithful, enduring child of God. There are no doubts and wavering here. Thayer says of this original word translated hope, “expectation of good, hope; and in the Christian sense, joyful and confident expectation of eternal salvation” (Thayer, pp. 205- 206). The Christian has such an attribute because his/her faith and confidence is in “the God of hope” (Rom. 15:13). Hope is a quality of one’s personal salvation (cf. Rom. 8:24). The child of God holds his head high through the trials of life knowing that God will make something of him in this life through the suffering and give the faithful salvation in the end. It is no wonder that David wrote, “O love the Lord, all ye his saints: for the Lord preserveth the faithful, and plentifully rewardeth the proud doer. Be of good courage, and he shall strengthen your heart, all ye that hope in the Lord” (Ps. 31:23-24).                                                           

Jimmy Clark