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What did Paul Mean When He Wrote that God Loved Jacob and Hated Esau?

In Romans 9:13, we read that God loved Jacob but hated Esau. Some people think this means that God actively chose Jacob to go to heaven and Esau to go to hell.

The word hated didn’t have the same meaning to the biblical writer as it does to us. To the biblical writer, you “hated” someone when you chose another person for a position of more favor or honor. For example, in Genesis 29:31, we are told that God saw that Leah was hated by Jacob, so He opened her womb. Yet we have every indication that Jacob was fond of Leah. He loved Rachel more, but he treated Leah with kindness. (Before Jacob died he asked to be buried with Leah.) Luke 14:26 gives another example of the biblical use of the term hated. Jesus said that we should “hate” our parents for His sake. He certainly wasn’t telling us to dislike them or to wish them evil. He only asked that we regard them as less important than Him, which is completely reasonable given who He is.

When the apostle Paul declared that God “loved” Jacob but hated Esau, he was affirming that the Lord had chosen Jacob, not Esau, to be the channel through whom He would carry out His covenant promises to Abraham (Genesis 12:3). God’s choosing had nothing to do with election to heaven or hell.

The election of Esau and Jacob as described in Romans 9:13 had to do with privilege and covenant blessing, not with individual salvation. The door of salvation was open for both of these men and to all of their descendants. God offers salvation to all.

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What Do Muslims Believe About God?

The word Allah is the Arabic word for God, the word used both by Arabic-speaking Christians before the birth of Mohammed, and by Arabic-speaking Christians today. To a devout Muslim, Allah is in many ways similar to the Christian God. Allah is holy, just, infinite, and all-knowing. Jews, too, worship a holy, infinitely powerful God, and share Christian respect for the Old Testament.

The Qur’an portrays God as a just and merciful judge, but doesn’t teach that human sin and distress cause Him suffering 1 . It emphasizes the incomprehensibility of God more than His holiness2 and love 3 .

Christians believe that biblical revelation is progressive 4 , fulfilled in Christ. Although the Old Testament describes God’s supreme love ( Exodus 34:6 ; Psalm 86:5; 103:13 ; Isaiah 49:14-18 ; Jeremiah 31:10-20 ; Ezekiel 34:22-31 ; Micah 7:18-20 ; Hosea 2:14-16 ) at times its portrayal of God is troubling. With the coming of Jesus and the gospel, Christians have the peace that comes with understanding the means by which God offers mercy and forgiveness to His children. In Jesus, God took human form (John 1:14.). Through Jesus we know the infinite, holy God as “Abba,” our “heavenly Father.”

He is the image of the invisible God, the firstborn over all creation. For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him. And He is before all things, and in Him all things consist. And He is the head of the body, the church, who is the beginning, the firstborn from the dead, that in all things He may have the preeminence. For it pleased the Father that in Him all the fullness should dwell, and by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross. (Colossians 1:15-20 NKJV)

For Christians, God’s most loving self-revelation is in His Lamb (Genesis 22:8 ; John 1:36 ; 1 Peter 1:19-20 ) through whom God’s love for the human race was expressed in human form ( Acts 17:3 ; 1 Corinthians 15:3-4 ; Hebrews 2:8-10 ).

God’s suffering and grief at human sin and His love for the lost and rebellious begins in the Old Testament ( Jeremiah 3:1 ; Hosea 3:1 ; Ezekiel 34:12 ) resulting in His relationship with a sinful race ( Hebrews 4:15 ; John 10:11 ). It was expressed vividly in Jesus’ parable of the prodigal son ( Luke 15:11-31 ) and the Gospel descriptions of Peter denying his Lord.

The Christian God loves even the lost and the rebellious, and sacrifices Himself for hopeless sinners. ( Romans 5:8 ). The Christian God is the initiator of the relationship between Himself and our sinful race ( Isaiah 53:6 ; John 10:11 ; 1 Peter 2:24 ).

  1. According to Islam our sins cannot offend our Creator. God stands too far above us to be directly concerned by our disobedience. When we commit sin we wrong ourselves; God remains unaffected. The following references are from the Qur’an: “Whoever transgresses God’s bounds does evil to himself” (65.1; cf. 2:57; 7:160; 18:35; 35:32; 37:113). Our guilt lies only in our disobedience to our Lord’s commandments. From the biblical point of view, however, sin is not just a transgression of God’s law but an offence against God himself (Psalm 51:4; Luke 15:18, 21. Sin affects God personally and does not leave him indifferent. (The Prophet and the Messiah, Chawkat Moucarry, IVP, pp. 99-100) Back To Article
  2. In the Christian view, God sees sin with such seriousness that He alone is able to provide its remedy. The God worshiped by Christians is embodied in the Lamb of God—the Messiah. Jesus reveals the intensity of God’s concern for the human race. This is a continuation of the theme of God’s suffering and grief at human sin and unbelief that is found in the Old Testament (Judges 10:16; Isaiah 40:11; 53; Jeremiah 3:1; Hosea 3:1). Back To Article
  3. Muslims do not see God as their father or, equivalently, themselves as the children of God. Men are servants of a just master; they cannot, in orthodox Islam, typically attain any greater degree of intimacy with their creator. (Shabbir Akhtar, A Faith For All Seasons, Chicago, Ivan R. Dee Publisher, 1990, p. 180) Back To Article
  4. Christians view biblical revelation as progressive. That is, as we proceed from God’s earliest word to us in the Pentateuch (the first five books of the Bible) and continue through the historical books, the books of poetry, and the prophetic books, we see that God reveals more and more of His nature and His will to man. The patriarchs, statesmen, poets, and prophets of the Old Testament did not have a clear understanding of the redemption that was to be offered on their behalf through the Lord Jesus Christ. They did not even have a clear understanding of the nature of life after death. However, as God progressively revealed more and more of His nature to the men of Old Testament times, He did make it clear that His greatest revelation was to come in His Messiah. Jesus Christ, the Son of God, revealed God’s nature to us perfectly in the form of a human being. In Jesus Christ (the Greek term Christ actually has the same meaning as the Hebrew term Messiah—”anointed one”) we have become aware of God’s love and grace in a manner not possible during past ages. Back To Article
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What do the Expressions “Kingdom of Heaven” and “Kingdom of God” Mean?

It’s important to understand that whenever the expressions “kingdom of God” and “kingdom of heaven” occur, they must be taken within the context of the passages in which they are found. These expressions can possess several meanings. They can mean the entire creation ultimately under God’s control or the kingdom of Jesus Christ that will come into being when Jesus physically returns to reign. They also can refer to the kingdom of God already present in the hearts and actions of believers who acknowledge Jesus Christ as King.

But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, to the general assembly and church of the firstborn who are registered in heaven, to God, the Judge of all, to the spirits of just men made perfect, to Jesus the Mediator of the new covenant, and to the blood of sprinkling that speaks better things than that of Abel (Hebrews 12:22-24 NKJV).

For all practical purposes, the terms “kingdom of God” and “kingdom of heaven” have the same meaning. The New Bible Dictionary describes the use of these two terms in the Gospels:

The kingdom of heaven or the kingdom of God is the central theme of Jesus’ preaching, according to the Synoptic Gospels. While Matthew, who addresses himself to the Jews, speaks for the most part of the “kingdom of God,” which has the same meaning as the “kingdom of heaven,” but was more intelligible to non-Jews. The use of “kingdom of heaven” in Matthew is certainly due to the tendency in Judaism to avoid the direct use of the name of God. In any case, no distinction in sense is to be assumed between the two expressions (ct., e.g., Matthew 5:3 with Luke 6:20) (p. 656).

Although some Bible students in earlier generations expended a great deal of time and energy seeking to establish a difference between these two terms, most authorities today believe that when all of the evidence is examined the two expressions are used in a completely interchangeable way.

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What Does It Mean for a Wife to Submit to Her Husband?

Some believe that being submissive means to simply obey and to deny personal feelings, desires, expectations, and dreams. They think a wife is not submissive if she shares her opinions with her husband.

Worse, countless women have been sent back to their homes and told to submit to abusive husbands — in some cases without anyone ever speaking to him about how he treats her. Some even believe that wives who are abused cause the abuse by their lack of submission.

This false concept of submission is often used to manipulate and control women. It advocates quiet obedience and subservience, and denies a woman’s irreplaceable value in her marital relationship. It also ignores the potential for a man to be heavy-handed and unloving in his attempt to be the “ruler” of his home.

Unfortunately, some Christian leaders have contributed to this false concept of submission by overlooking the husband’s obligation to love his wife. This is an extreme misrepresentation of Paul’s intent in Ephesians 5:22-30 .

Others have accused the apostle Paul of being a male chauvinist, one who didn’t respect women or see their value. If we consider what Paul wrote within his culture, however, we see that Paul had a high view of men and women. He understood how they can best work together in marriage to reflect Christ’s love for us.

In a day when men married for money, Paul strongly stated that husbands were obligated to love their wives (see also Colossians 3:19 ). Paul’s words to husbands were revolutionary in Greco-Roman society. Most men married not for love but for financial gain. Marriages were usually arranged, and the father of the bride provided a dowry — a portion of money, clothes, jewelry, and possibly slaves.

Paul’s instructions for marriage were a breath of fresh air. His thoughts were not those of a man who degraded women and wanted to “keep them in their place.” Quite the opposite — he elevated women to a place where they are to be loved as Christ loves the church. That is pretty radical thinking!

It is significant that Paul compared a husband and a wife to Christ and the church. He regarded marriage so highly that it is used as an analogy of Christ and His relationship to the church. If the husband is the head of the wife in the same way that Christ is the head of the church, we can safely draw conclusions from the comparison of Christ’s relationship to His bride, the church.

Christ loves His bride and is her Savior. Christ gave His life for her. Likewise, the husband is to love his wife as Christ loves His church. A husband’s love should be sacrificial, nourishing, cherishing, and protective. A man should love his wife in the same way he loves his own body ( Ephesians 5:25,28 ).

The same level of devotion as required of the husband to love is required of the wife to submit ( Ephesians 5:22 ). Before looking at submission unique to a wife, though, we need to remember that Paul advocates mutual submission between believers ( Ephesians 5:21 ). No one is to demand or force another to yield; submission is voluntary. The Bible doesn’t say that it’s a husband’s responsibility to see to it that his wife submits to him.

A wife’s submission to her husband is in response to her love and devotion to the Lord first. She submits to the Lord out of a humble and grateful heart, not because she is a slave, but a servant. Likewise, biblical submission in marriage is servanthood, not enslavement. A godly wife is motivated to submit to her husband, not out of fear, self-interest, or self-protection, but out of love ( 1 Peter 3:6 ).

Scripture does not define submission as mindless obedience to a husband’s every wish or demand. Nor is it avoiding an argument at all cost. Instead, submission is a deep commitment to a person. It is choosing to work with one’s mate in a way that promotes oneness. A married couple becomes one flesh and must work as a team ( Genesis 1:26 ). Constant fighting and arguing works against a couple trying to become unified.

To illustrate, a team player must submit to the guidance of his coach. A good coach guides the team in strategy and utilizes the strengths of the players for the success of the team. A gifted player may debate a point with his coach, but there comes a point when, if they continue to disagree, the player must submit to his coach. Likewise, the wife, at times, must put aside her disagreements and follow the lead of her husband, whom God has placed in her life as the head. (Sometimes, it is not in the best interest of either the wife or the husband to submit, as in the case of abuse.)

Marriage, according to God’s design, is a relationship that returns love for love, service for service. Husbands and wives love and sacrifice for one another differently. Husbands love their wives by protecting, cherishing, and serving them. Wives submit to their husbands out of respect and love. Both the husband and the wife are given vast opportunities to show Christ’s love to one another. It is not always easy, but marriages can best reflect God’s redemptive work in our lives by following the principles of Christlike love and submission.

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What does it mean for a wife to submit to her husband?

The answer you receive will depend on who you ask. Evangelical Christians living in the United States generally fall into two camps when it comes to biblical gender roles: Egalitarians and complementarians.

Both egalitarians and complementarians believe in submission; however, each group defines submission differently. Egalitarians believe that biblical submission means mutual submission. Husband and wife are to lovingly and respectfully defer to one another. They cite Ephesians 5:21 (nlt) as the key verse: “And further, submit to one another out of reverence for Christ.” Christians for Biblical Equality (CBE) is an organization that represents the main tenets of Christian egalitarianism.

Complementarians believe that biblical submission means that a woman should have the disposition and inclination to yield to her husband’s leadership and guidance.  They disagree with the egalitarians’ reading of Ephesians 5:21–33. The Council for Biblical Manhood and Womanhood (CBMW) represents the basic beliefs of complementarians.

Within these two camps, there is no consensus on the specifics of gender and gender roles. Subtleties, differences, and even sharp disagreements exist even among those within the same camp. Again, the answer to your question depends on who you ask within these groups.

If you’re married, a good first step is to have a conversation with your spouse. What do each of you think about submission within a marriage relationship? Have you both studied Scripture and the primary resources written by both egalitarians and complementarians? We cannot make a well-informed decision if we haven’t studied the grounds for each view ourselves.

My personal belief is that husbands and wives ought to submit to one another with the utmost love and respect. Each of us is to ask God for the ability to selflessly love the other with a 1 Corinthians 13 type of love. If a wife has gifts in an area that a husband does not have, he should intelligently submit to her gifting and expertise, and vice versa. For example, some husbands who have gifts of hospitality are married to women who have gifts of teaching Scripture. Each should freely practice his or her gift as unto the Lord.

When there is a disagreement, I do not think a wife must automatically acquiesce to her husband just because he is a man. They need to work through it, and if they cannot, they should seek outside counseling that takes both of their views into consideration.

There are equally lovely, intelligent, orthodox, and committed Christ-followers who have the highest view of Scripture who disagree on this issue. Both complementarians and egalitarians make ample use of Scripture to support their positions. Consequently, we cannot demonize our brothers and sisters who hold different views.

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What Does Jesus’ Life Reveal About How to Treat Unbelievers?

Jesus’ entire adult life was characterized by a deep concern for the spiritual condition of the nonbeliever. He saw them as desperately lost, and His heart was broken because of that. His compassionate purpose for their well-being was deep-rooted, and He showed this concern specifically in the way He met them where they lived, fed them, taught them, and healed them (Matthew 9:9-11; Mark 1:33-34; 6:30-42; Luke 5:1-11).

The example Jesus set for us is to build relationships with people who don’t know Him. When we meet a person who has not yet experienced God’s saving grace, we are to have the heart of Jesus and extend a helping hand at their point of need. If they are thirsty, we can give them a cup of water; if they’re hungry, we can feed them (Matthew 25:35-40).

Let’s not forget that Jesus came to our rescue when we were lost. So now, out of gratitude and love, we can find opportunities to do what we can to help others who are separated from God. Isolating ourselves from sinners misses the point of sharing the good news of Jesus, and it feeds into a self-righteous attitude.

Nonbelievers are spiritually sick (like we were), and they need saving faith in Jesus. They need His love, forgiveness, mercy, and grace. And it’s important to remember that the only difference between a believer and a nonbeliever is the condition of the heart. He who has a redeemed heart should be broken over the one who has the sin-sick heart. Matthew 9:10-13 reads,

“While Jesus was having dinner at Matthew’s house, many tax collectors and ‘sinners’ came and ate with Him and His disciples. When the Pharisees saw this, they asked His disciples, ‘Why does your teacher eat with tax collectors and “sinners”?’ On hearing this, Jesus said, ‘It is not the healthy who need a doctor, but the sick. But go and learn what this means: “I desire mercy, not sacrifice.” For I have not come to call the righteous, but sinners.’   ”

We won’t be much good to the spiritually sick, however, if we ignore our own spiritual health. Just like getting enough rest, exercise, and nutritional food will help build strong physical bodies, meditating on God’s Word, praying, and listening to God will strengthen our spiritual lives. It’s equally important to make sure our closest friends are Christians who encourage us in the faith. It matters who we spend most of our time with, because friends can either make us stronger or bring us down (1 Corinthians 15:33).

I think it’s clear that we, in countless ways and opportunities, can and should reach out to non-Christian people. We can show them love by offering them a meal, a job, or friendship, and most importantly, we can introduce them to Jesus, the Savior of our souls.

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What Does New Age Religion Teach?

The New Age movement is a broad, social, spiritual, and intellectual movement based on the religious philosophy of the Far East. The people of the Far East have long been pantheistic in their understanding of reality. In other words, they believe that God is in all things, and that (in a sense) all things are divine, a part of God. This viewpoint allows people to define God in whatever manner they wish, an approach to religion that is very popular in our self-centered, individualistic culture.

One especially dangerous aspect of the New Age movement is the way it lends new meanings to traditional Christian terminology. Just as Hinduism has been able to assimilate all of the religious traditions in India, the pantheistic New Age movement is capable of deceiving many unwary Westerners.

New Age religion often utilizes altered states of consciousness to provide the existential basis for a satanic new faith. The widespread “recreational” use of psychoactive drugs has undoubtedly done much to stimulate interest in New Age mysticism during recent decades. For people who have been living as nominal Christians in a wasteland of materialism and scientific rationalism, the obviously spiritual, experiential side of New Age theology is powerfully seductive.

Two of the best books on the topic are A Crash Course On The New Age by Elliot Miller and The New Age Cult by Walter Martin.

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What Does Scripture Say About Disciplining Children?

Scripture says that if a parent loves his child, he will correct him when he is out of line. A loving parent will guide and teach their children. The Bible adds that if you neglect to train and teach your child, you don’t love your child (Proverbs 13:24) These are powerful words for parents.

It is loving to discipline a child because the benefits of discipline will give a child hope, help him make good decisions, and help him live a long and peaceful life (Hebrews 12:11, Proverbs 6:23, 10:17, 12:1, 15:5, 15:32, 19:18).

Discipline brings hope, life, peace and character to a child because it drives out foolish notions such as “The world revolves around me. I am the most important and I must have my way. No one else matters.” Through loving discipline, a child can take the focus off him and look outward to develop empathy and respect for God and others.

It is a failure to love a child if a parent ignores issues rather than addressing them directly. A lack of discipline wrongly teaches children that there are no consequences to their choices. A child who grows up with no or little discipline may become an adult who struggles with self-control, anger and respect for others (Ephesians 6:4.) He will most likely be demanding and self-centered as an adult. The Bible says that a person who rejects discipline will end up in shame and poverty. He will be stupid, act foolishly and lead others astray. A rejection of discipline also reveals a person who hates himself or herself (Proverbs 10:17, 12:1, 13:18, 15:5, 15:32).

Discipline is necessary because it motivates us to change for the right reasons. It gives children the right tools to live responsibly in the world. Neglecting discipline is a failure to love children well and it also prevents parents from experiencing the delight and peace in seeing their children have contented lives ( Proverbs 29:17 .) Parents who recognize their own issues related to discipline1 can face those issues and, through consistent discipline, lovingly offer a safe place for children to grow and mature.

Recommended reading: Boundaries With Kids by Dr. John Townsend and Dr. Henry Cloud, Making Your Children Mind Without Losing Yours by Dr. Kevin Leman. RBC booklet: How Can A Parent Find Peace Of Mind?

  1. The following are some possible reasons why a parent finds discipline so difficult:

    Discipline requires a lot of time and patience. Depending on the age and level of understanding of a child, it may be necessary for parents to explain what the child did wrong, why it was wrong, and the consequences that he or she will have to live with. This takes a significant amount of time. Unfortunately, because of busy and stressful lives, letting issues go is easier than addressing them directly.

    Discipline also requires good judgment. Parents need to be able to quickly assess a situation, decide on the important issue(s) to address and develop an action plan that will work. Parents need to know their child and understand what consequences they can handle and learn from. It can be hard at times to have to think quickly and use accurate judgment in heated situations.

    Parents sometimes feel that their efforts at discipline are futile because their children continue to wrestle with the same issues. A parent may be tempted to give up because it is exhausting to address problems over and over. But giving up sends a message that the child is not worth the effort of influencing him to become a responsible person (Proverbs 29:17.)

    Also, parents who suffered abuse as children can often find it difficult to discipline their children. Because of the cruel way their parents treated them, they confused abuse with discipline. Now as adults they believe that discipline is abusive. They may fear that if they get angry with their child, they could easily cross over into the same abusive patterns their parents practiced. Or, they believe that discipline will damage children’s self-esteem and confidence. Fearing that discipline will scar them emotionally, they let many issues go. Back To Article

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What does the Bible say about human sexuality and sexual sin?

The Bible affirms human sexuality as a part of God’s original creation, something He considered good and beautiful. The Genesis account tells us that God created human beings in His image as male and female—complementary genders designed to play and work together for a greater purpose. Our Creator-God intended the first couple to use the gift of sexual union to reproduce His image across the earth[1] and to enjoy and deepen the unique bond between a husband and wife.[2] God’s design portrays sex as an act of creation and joyful intimacy between a man and a woman in marriage.

When Adam and Eve rebelled against God, they set in motion many ways human beings miss God’s design for life. These behaviors take many forms, including selfish actions in relationships, sexual behaviors and lifestyles, and physical excesses. The Bible speaks to all of these as sin[3] and makes it clear that we all have done things that go against God’s design for our lives.[4]

The Bible is clear that God hates sin because it damages us, sabotages our lives, and limits our ability to experience and express the life and love of our God. This is beautifully observed in Jesus’s encounter with the woman at the well. While he named her sexual sin by telling her that she was living with a man outside of marriage, His words did not condemn her. Instead, He invited her to an everlasting life and satisfaction she had never known.[5]

While some sexual sins can have more far-reaching consequences than others, the Bible does not encourage the people of God to single out one sexual sin as the worst. Neither are we to condemn those who struggle with sins that we don’t.[6] Instead, Jesus calls us to compassionately meet people where they are and to humbly invite them by word and example to God’s new way of life found in him, never losing sight of our own persistent capacity for sin.[7]

We live in a time of widespread sexual promiscuity and growing social acceptance of adultery, homosexuality, and the use of pornography. As a result, our world today looks much like the world of the Bible, influenced by the Greek and Roman worlds that embraced a culture of sexual excess. We should consider approaching these matters as the Apostles did—calling people to “put aside the deeds of darkness,”[8] to avoid judging others,[9] and acknowledge our own sin but in the context of God’s grace.[10]

The Bible reveals the Creator of heaven and earth to be a God of love, mercy, and second chances. He doesn’t give up on the sexually promiscuous person any more than He writes off the greedy or the gluttonous. He longs to show mercy toward those who confess to all forms of behavior outside of His divine intent.

Though God’s forgiveness doesn’t exempt any of us from the present consequences of sexual sin, the pages of the Bible also show that we who fall short of God’s design can be forgiven and restored to live a new life found in Jesus.[11]

[1] Genesis 1:27-28

[2] Genesis 2:24

[3] Mark 7:21-22

[4] Romans 3:23

[5] John 4:7-26

[6] John 8:3-11

[7] Matthew 9:12-13

[8] Romans 13:12-14

[9] Romans 14:10

[10] Romans 7:15-25

[11] Romans 6:4; 2 Corinthians 5:17

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What Does the Bible Say About Marrying Someone of Another Race?

Scripture neither advocates nor condemns interracial marriage. It’s true that Old Testament law disapproved the marriage of Israelites to outsiders, but it did so strictly for religious and cultural reasons.

1 A Jew who married a woman from one of the Canaanite nations would find his wife naturally inclined towards the language, culture, and religion of her childhood. But the beautiful story of Ruth, a woman of the cursed nation of Moab ( Deuteronomy 23:3 ) who became an ancestor of Christ (Ruth 4:13-17 ), should put to rest any notions that God disapproved of intermarriage between Israel and the surrounding nations solely upon racial grounds.

It’s unfortunate that some passages of Scripture have been misquoted and taken out of context to rationalize racial prejudice. The Bible clearly tells us:

  • Adam and Eve were the parents of the whole human race ( Romans 5:12-21 ).
  • God created the races from one blood ( Acts 17:26 ).

It also declares that all believers in Christ are:

  • Children of God ( 1 John 3:1 ).
  • Adopted into God’s family ( Ephesians 1:5 ).
  • Brothers and sisters in Christ ( Colossians 1:2 ).

Christ’s love requires us to love each other ( John 13:34-35 ; 1 John 4:8,16 ). Setting up artificial barriers between Christians on the basis of skin color or other racial differences is a form of hatred. We can’t hate brothers and sisters in Christ and love God at the same time ( 1 John 4:16-21 ).

There is nothing morally wrong with dating or marrying a person of another race. But the serious cultural and social demands of interracial marriage require clear vision and mature motivation. The single most important factor in choosing a lifelong mate is that person’s relationship to Christ.

  1. Some racial segregationists claim that the curse on Ham in Genesis 9:20-27 requires the races to be separate. However, the curse that resulted from Ham’s disrespectful act fell specifically upon Canaan, and the descendants of Canaan were the tribes surrounding Israel. Ruth, in fact, was a Canaanite, a Moabitess ( Ruth 1:22 ). Back To Article
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