2025 Articles

Over the past four weeks, we’ve examined numerous reasons why gambling is sinful. Now that we’ve established this fact, questions naturally arise about what precisely qualifies as gambling. While casinos and betting establishments are clearly included, there are other activities that some may wonder about. In the first article of this series, I raised several questions, and in this concluding piece, I will provide answers to them. It’s important to note that the answers will be based on the principles established in the earlier articles.

A key question that often arises is whether investing in stocks qualifies as gambling. One principle discussed earlier was how gambling often preys on the less fortunate. When someone hits it big at a casino, their winnings come at the expense of someone else's loss, which contradicts the biblical principle found in Galatians 6:10, and Matthew 22:39. In contrast, investing in the stock market involves putting money into a company that you believe will continue to prosper. In this case, all investors as well as the company invested in share in the potential gains and losses. If my investment grows significantly, it’s important to reflect on stewardship principles (Matt. 25:14-30 NKJV). Am I risking large amounts of money that could be better used elsewhere? Additionally, if my focus shifts to constantly strategizing and moving money, it may be crossing into the realm of addiction, where I’m playing the odds rather than making sound decisions. Seeking advice from a financial advisor can help distinguish wise investments from unhealthy gambling-like behavior that is constantly focused on higher risk investments.

Another area of concern is participating in sporting events with a payout, such as a golf tournament. Some argue that this is acceptable because the outcome is based on skill, not chance, while others may still classify it as gambling. Personally, when I consider all the related principles, I believe it is too close to gambling for comfort. I must consider not only how it affects my own conscience but also how it might influence my brother. I’ve also been frequently asked whether purchasing raffle tickets falls under gambling, and again, it feels too close, so I choose not to participate. If someone argues that the money is for a good cause, suggest that they could make a direct donation rather than buying a raffle ticket. Bingo is another example of a game of chance where you pay money in hopes of winning more. While the stakes may seem low, participating in such activities could easily encourage someone to move on to higher-stakes games. Any gambling, low steaks or high, is still gambling that can form an addiction that continues to up the odds. Similarly, we would say, a lie is a lie, even a white lie. Gambling is gambling big or small.

The final question I raised in the opening article concerns establishments like Chuck E. Cheese or Dave & Buster’s. It may surprise you to learn that lawsuits have been filed against these venues because many of their games closely resemble those found in casinos. For example, Chuck E. Cheese offers several games that resemble a roulette wheel and others similar to slot machines, in addition to many other games of chance. At these places, you pay money to receive tokens, which you use to play games that reward you with tickets to redeem prizes. I am not saying that it is sinful but, what kind of thrill and exposure to chance are children experiencing, and how might this influence them in the future? Could this create a stumbling block (Matt. 18:6-7)? Furthermore, these child-focused establishments have, for many years, served alcohol. Why do casinos offer free alcoholic drinks? And why would a place like Chuck E. Cheese include alcohol on their menu? “Test all things; hold fast what is good” (1 Thess. 5:21).

By: Jerrod Hammond

As God created the heavens, the earth, and all therein, He continually recognizes that His creation is “good” (Gen. 1:4, 10, 12, 18, 21, 25, NKJV). After the sixth day, when God’s creation was complete, God says that His creation is, “very good” (Gen. 1:31). This being the case, God’s creation in its purest form is good – but man does not waste much time before corrupting what God has made good. In Genesis 3, man makes his choice to sin. By Genesis 9:20ff, we find that man has learned about vineyards and wine. With God’s good creation in mind, we might wonder, is alcohol good? Over the next several weeks, we will examine the subject of alcohol in light of God’s word to consider whether or not we as Christians have the right to drink.

Searching for the term “alcohol” in our Bibles is not going to yield any results. Based on context, we understand that certain terms refer to alcohol – such as “strong drink” (Prov. 20:1; 31:6; Isa. 24:9) and “wine” (Gen. 9:21; Prov. 20:1). Even in these terms, we must be careful to always consider the context and not always assume it is in reference to alcohol. For example, “wine” can refer to alcohol, but it can also speak of grape juice. Based on context, the “wine” mentioned in Genesis 19:34 is alcoholic, but in Isaiah 16:10 or Isaiah 65:8 the reference to “wine” must be speaking of that which is fresh grape juice not having undergone a fermentation process. Even in the New Testament, the specific Greek word translated as “wine” can refer to either alcoholic or nonalcoholic drink. To determine its usage, we must therefore consider the context.

Next week, we will consider the context of several different passages to determine whether the wine being spoken of is alcoholic and whether it serves as a positive or negative example. While we will not be able to exhaust every reference, we will do our best to give a wide enough sampling to consider what God’s word truly says concerning alcohol.

By: Preston McElyea

As we noted in last week’s article, when the Bible speaks of wine, we must consider the context to determine whether the wine being spoken of is alcoholic or not. This being the case, it requires us to reason through the Scriptures and determine whether or not what is being suggested is positive or negative so that we can determine whether we as Christians should or should not drink alcohol.

The first context we must consider is the first mention of “wine” in our Bibles. In Genesis 9:20 (NKJV), we learn that Noah plants a vineyard. Genesis 9:21 tells us that Noah “drank of the wine and was drunk, and became uncovered in his tent.” The text goes on to reveal that Noah was in such a state that one of his sons reveled in his “nakedness” while the other two sons thoughtfully covered their father’s nakedness (Gen. 9:22-23). Based on the context, Noah was acting in a way that was out of the norm. In fact, it was not until he “awoke from his wine” that there was any recognition of what had taken place (Gen. 9:24). What we see in Genesis 9 is a negative example of alcoholic wine.

The next context we might consider is Genesis 19:30-38. In this context, Lot and his daughters have fled from the cities of Sodom and Gomorrah and have arrived to the mountains outside of Zoar. While staying in this cave, Lot’s daughters scheme together to “make [their] father drink wine” so they could both go in and “lie with him” to “preserve [his] lineage” (Gen. 19:32). The wine in this context had to have been alcoholic. Lot never would have known his daughters in this way had he not been under the influence of alcohol. Yet again, we find another negative example of alcoholic wine.

The next context to which we might turn is Leviticus 10:8-11. This passage falls immediately after the LORD strikes down Nadab and Abihu for offering “profane fire before the LORD” (Lev. 10:1-2). In Leviticus 10:8-11, the LORD tells Aaron that the priests are not to “drink wine or strong drink” (NASB) so that their judgments and ability to teach might not be hindered. If one’s ability to make right judgments and ability to teach effectively is the reason for not drinking, the drink under consideration must be alcoholic. Once more, we find another negative example.

If time allowed, we could continue to examine passages such as Proverbs 20:1, Proverbs 23:29-35, Isaiah 5:11, Isaiah 5:22, or Habakkuk 2:15 (NKJV). In considering these passages, I firmly believe we will reach the same conclusion as we do from the contexts discussed above – the wine is alcoholic, and it is seen in a negative light. Still, many will point to the New Testament, especially to John 2, to try and argue for the Christian’s right to drink alcohol. Lord willing next week, we will consider this thought.

By: Preston McElyea

Over the last couple of weeks, we have been considering the Bible’s teachings on alcohol and whether or not Christians should drink it. As mentioned at the end of last week’s article, many will turn to John 2 and use Jesus’s miracle as their justification for the ability to drink alcoholic wine. When we honestly consider the context, however, I believe it is clear that the wine made by Jesus could not have been alcoholic – meaning that John 2 is no justification for drinking alcoholic drink.

When considering Jesus’s miracle, it is important to remember the purpose of turning the water to wine – to manifest “His glory” and to cause “His disciples” to believe “in Him” (Jn. 2:11, NKJV). With this in mind, we know that turning water into wine would produce these results. In turning the water to wine, Jesus miraculously turns roughly 120 to 180 gallons of water into wine (Jn. 2:6-10). We learn as well from John 2:10 that the guests at the wedding feast were already “well drunk.” Therefore, if Jesus created 120-180 gallons of alcohol and we assume what was already provided at the feast was alcoholic, Jesus just provided more alcohol to an already drunk crowd. If this were so, Jesus would have been violating the teachings of the Old Testament (Hab. 2:15), but He also would be violating what the Spirit would go on to teach under the New Testament (Eph. 5:18). How could this possibly bring about His “glory” and promote “belief” (Jn. 2:11)? We know according to Hebrews 4:15 that Jesus was without sin. Taking all of this into account, we must conclude that the wine made through Jesus’s miracle could not have been alcoholic.

Despite this truth, there are still many who claim it is alright to drink alcohol so long as one does not get drunk. For this reason, we would be wise to consider what the Bible says concerning social drinking or the occasional glass of wine. Next week, we will consider how much constitutes too much.

By: Preston McElyea

The majority of those claiming to be religious will agree that it is sinful for a Christian to consume alcohol to the point of drunkenness (after all, this is what the negative examples considered from the Old Testament reveal as we considered a couple of weeks ago). Even in the New Testament, we find very clear condemnation concerning the sin of drunkenness (1 Cor. 6:9-10; Eph. 5:18, NKJV). So does this mean that it is okay for us to drink just a little?

As we begin to consider this thought, let’s keep 1 Corinthians 6:19-20 in mind. Our bodies are not our own, but they are God’s, therefore, we are to “glorify God” in our bodies and our spirits. We must be wise stewards of our bodies and take care of them to the best of our abilities to bring glory to God (a lesson that applies to more than just the consumption of alcohol). As it relates to alcohol, we must consider whether it is safe for our bodies in any amount. Researchers from the University of Oxford have determined that there is “no safe dose of alcohol for the brain.”[1] As soon as the consumption of alcohol starts, the brain is affected. One such danger is the way that alcohol grips and holds many of those who consume it. The National Institute of Health recognizes the danger of alcohol because of its addictive nature.[2] Those who struggle with alcohol addiction do not begin drinking with the intent to become an alcoholic – one becomes an alcoholic because he started with one drink, which led to another drink, then another.

At the start of this year, the U.S. Surgeon General released a new advisory report indicating that, next to obesity and tobacco, “alcohol consumption is the third leading preventable cause of cancer in the United States.”[3] Nearly 100,000 cancer cases and nearly 20,000 cancer related deaths each year are the result of the drinking alcohol (a number higher than the annual 13,500 alcohol related motor vehicle accident fatalities).[4] One might be tempted to believe that this is the result of drinking large amounts of alcohol, but the report reveals there is “a similar number of overall cancer cases at lower levels as higher levels of consumption.”[5] Based on those who consume less than one drink per week, 1 out of every 10 men, and nearly 1 out of every 5 women are likely to develop some form of cancer.[6] In other words, whether one drinks a little or drinks a lot, he or she is drastically increasing their odds of cancer.

Based on the evidence, alcohol is dangerous to one’s health. Despite such recognized dangers, however, there are still those who claim that drinking alcohol is okay so long as one does not get drunk. Even in this, there is a failure to honestly examine what the Bible teaches. Next week, we will look at some New Testament passages often used to try and justify social or casual drinking of alcohol.

[1] Anya Topiwala, Klaus P. Ebmeier, Thomas Maullin-Sapey, & Thomas E. Nichols, “No safe level of alcohol consumption for brain health,” medRXiv, 12 May 2021, https://doi.org/10.1101/2021.05.10.21256931.

[2] “The Cycle of Alcohol Addiction,” National Institute of Alcohol Abuse and Alcoholism, 2021, https://www.niaaa.nih.gov/publications/cycle-alcohol-addiction.

[3] “Alcohol and Cancer Risk: The U.S. Surgeon General’s Advisory,” Office of the U.S. Surgeon General, 2025, Accessed 15 Jan. 2025, https://www.hhs.gov/sites/default/files/oash-alcohol-cancer-risk.pdf, 3.

[4] Ibid., 3, 5.

[5] Ibid., 4.

[6] Ibid., 12-13.

By: Preston McElyea

At the end of last week’s article, we noted how some use the New Testament to try and justify the consumption of alcohol. Passages such as Romans 14:20-21 or 1 Timothy 3:8 (NKJV) are often given as reasons why it is okay to drink alcohol. Let’s briefly consider these passages and determine whether they give the right to drink or not to drink alcohol.

Some claim based on Romans 14:20-21 that it is acceptable to drink alcohol, yet this misses the point of Paul’s teaching. Paul’s teaching is to avoid that which can cause a brother or sister to sin. Even if one finds no issue with alcohol, there must be a concern for the brother or sister who may be overcoming an alcohol addiction from the past. In this way, to drink would most certainly be a sin. Moreover, Peter condemns not only “drunkenness” but also “drinking parties” (1 Pet. 4:3). These “drinking parties” were literally gatherings at which wine was served.[1]

In 1 Timothy 3:8, it is said that deacons must not be “given to much wine.” Does this mean that it is okay for deacons to drink a little wine? In considering this passage, we would be amiss not to refer to 1 Timothy 3:3 where it is said that elders are “not given to wine.” Literally, the Spirit is saying that an elder or a deacon is not to be “addicted” to wine (1 Tim. 3:3, 8, NASB). As noted by the National Institute of Health in last week’s article, alcohol is dangerous because of how addictive it is. No one begins drinking looking to become an addict, yet it is a process that begins as soon as one starts drinking. The reason elders and deacons are not to be given over to a substance such as wine is because of the effects it has on one’s ability to act soberly and make wise decisions (cf. Lev. 10:8-11, NKJV). Therefore, 1 Timothy 3:8 is not intended to say that as long as a deacon does not desire to be an elder he can drink a little wine as long as it is not much wine. As Christians, we are all to be “sober” (1 Thess. 5:8; 1 Pet. 5:8) – therefore, 1 Timothy 3:8 is by no means an authorization to drink alcohol. The Bible is clear concerning the consumption of alcohol. If we are honest with ourselves and the text, alcohol is a dangerous drink that we as Christians should want no part of if we are to truly glorify God in our body and our spirits (1 Cor. 6:19-20). Only when we can recognize the dangers of alcohol will we be ready to consider the exceptions given toward alcohol in Scripture. Next week, we will conclude our series of articles on the Christian and alcohol by noting when God’s word makes exception for alcoholic drink.

[1] BDAG, s.v. “πότος,” 857.

By: Preston McElyea

As we began our look at the subject of alcohol, we noted Genesis 1 and God’s creation. All that God created is good, yet man has twisted God’s creation into something into something other than God intended. This is the case with alcohol. Having considered the negative examples and dangers of alcohol over the past few weeks, it may seem strange to consider that there are times when the Bible speaks favorably of alcohol. What we will discover, however, is that even in these contexts, there is something very specific about the situation that seems to make it okay.

The Proverbs teach us the folly of alcohol in passages such as Proverbs 20:1 or 23:29-35 (NKJV). At the same time, however, Proverbs 31:6-7 offers what appears to be an acceptable usage of alcohol – “Give strong drink to him who is perishing, and wine to those who are bitter of heart. Let him drink and forget his poverty, and remember his misery no more.” King Lemuel is told by his mother to give alcohol to those who are perishing and facing great affliction. In this sense, alcohol is used as a type of medicine to try and numb the pain and cause one to lose sight of his problems. Within the same context, however, King Lemuel is told to stay away from alcohol himself as it causes one to “forget the law, and pervert the justice of the afflicted.” It is clear that this mother is wisely teaching her son to avoid alcohol as it leads to a loss of one’s senses, yet there is a place in which this is acceptable where alcohol is used medicinally.

Even in the New Testament, 1 Timothy 5:23 seems to contextually offer an allowance from Paul to Timothy for drinking alcohol. Timothy is told, “No longer drink only water, but use a little wine for your stomach’s sake and your frequent infirmities.” Some claim that the wine Timothy is encouraged to mix with his water was not alcoholic, and that may be the case. Still, there is a real possibility that this wine was alcoholic seeing as Timothy was abstaining from its use and alcoholic wine was historically used as a remedy in situations such as this.[1] Still, Timothy had to specifically be told to mix “a little wine” with his water “for [his] stomach’s sake and [his] frequent infirmities.” The use and authorization of alcohol (assuming it was alcohol) for Timothy was not recreational but medicinal.

The question might then be raised concerning whether or not we should drink alcohol medicinally today. Those my age have likely heard stories of their great-grandparents' remedies involving alcohol for different sicknesses, and some who are older may remember taking such remedies themselves. Perhaps some may still use alcohol for such purposes. In such cases, one would do well to keep 1 Thessalonians 5:22 in mind. What does it look like if someone sees you purchasing it at the store? What does it look like if someone happens to see it in your cabinet? With advancements in medicine today, there are plenty of options for our ailments that do not involve the need to purchase or consume alcohol. That being said, even for more modern forms of medicine, we must be careful in how we use them as they can just as easily be abused and misused like alcohol.

[1] Wayne Jackson, Before I Die: Paul’s Letters to Timothy and Titus, 156ff.

By: Preston McElyea

Dancing is another significant topic to consider as we tackle moral issues in our weekly articles. It is an activity that has become deeply ingrained in today’s society, affecting both the youth and adults. From nightclubs and bars to dance halls, social gatherings, school events, and from TV shows to competitions, dancing has grown in popularity among all age groups—not only as a means of recreation and celebration but also as a major form of entertainment for a global audience. As Christians, the crucial question we must reflect on is what God’s word has to say on the matter.

Romans 15:4 states, “For whatever things were written before were written for our learning…” (NKJV). Some might argue, “Since God’s people danced in the Old Testament, it must be acceptable.” To explore this idea, let's look at a few examples. In Exodus 15:20-21, Miriam led the Israelite women in a celebratory dance after their deliverance from the Egyptian army: “Then Miriam the prophetess, the sister of Aaron, took the timbrel in her hand; and all the women went out after her with timbrels and with dances.”

There are several key points to consider: (1) This dance was an act of celebration, likely involving jumping and leaping rather than moving the body in seductive or persuasive manners. (2) In ancient times, dancing was a common expression of joy, and the Israelites certainly had much to rejoice about. Later in Israel’s history, victorious warriors were greeted by women coming out of the cities, singing, dancing, and playing tambourines and other instruments (Judges 11:34; 1 Sam. 18:6-8). (3) It’s important to note that this was not a command from God but rather an emotional response tied to celebrating victory and deliverance.

In 2 Samuel 6:12-19, the Ark of the Covenant is brought to Jerusalem, and King David is seen “dancing before the Lord with all his might” (2 Sam. 6:14). However, his wife, Michal, disapproved of his public display, saying, “How glorious was the king of Israel today, uncovering himself in the eyes of the maids of his servants, as one of the base fellows shamelessly uncovers himself” (2 Sam. 6:20). David’s actions, however innocent in his own mind, led to conflict. It's important to note that the type of dance David engaged in likely involved more hands-in-the-air and leaping movements rather than the structured, sensual dances we see today, such as the tango, rumba, or salsa.

In short, the dancing described in the Old Testament is vastly different from the modern-day dancing. When the Psalmist wrote, “Let them praise His name with the dance; let them sing praises to Him with the timbrel and harp” (Psalm 149:3), it was not referring to line dances or couple's dances. What the psalmist describes is quite different from the types of dancing that are most common in today’s society. Comparing the two is like comparing apples to oranges. We cannot claim something to be acceptable in all of its forms simply because it is mentioned in the Old Testament. In the upcoming articles, we will delve into the New Testament and explore how dancing can be sinful and how in certain settings with the correct people involved it can be acceptable.

By: Jerrod Hammond

In last week's article, we explored various instances of dancing in the Old Testament and concluded that the mere mention of dancing does not necessarily mean it was approved, disapproved, accepted, or rejected by God. In fact, when men and women are depicted dancing together publicly, as in Exodus 32, it is later condemned. While Moses was on the mountain receiving the Ten Commandments, the Israelites, led by Aaron, were creating a golden calf. The passage states, “As soon as he (Moses) came near the camp, he saw the calf and the dancing. So, Moses’ anger became hot…” (Exodus 32:19 NKJV). Yet in another instance, the psalmist says, “Let them praise His name with the dance” (Ps. 149:3). This contrast suggests that we may need to take a closer look before hastily condemning all forms of dancing as sinful.

What can we learn about dancing in the New Testament? The act of dancing is only specifically mentioned a few times. One notable instance is when the daughter of Herodias danced before Herod (Mark 6:22), a performance that many believe was lascivious in nature, something typically associated with prostitutes of that time. If this interpretation is correct, her dance would have been a sinful act of lewdness. In Galatians 5:19, Paul writes, “Now the works of the flesh are manifest, which are these: Adultery, fornication, uncleanness, lasciviousness” (KJV). Lasciviousness, or lewdness, refers to actions that express or are filled with sexual desire (according to Merriam Webster), which can often be seen in dancing through indecent or suggestive bodily movements. Paul then says that “those who practice such things will not enter the kingdom of God (Gal. 5:21). Without hesitation we can firmly say such behavior is sinful.

A second mention of dancing is found in the parable of the lost son (Luke 15:11-32). “Now his older son was in the field. And as he came and drew near to the house, he heard music and dancing” (Luke 15:25). It seems this was a natural celebratory response in that culture. Jesus was not referring to sensual or lewd behavior, but rather to the joy and excitement surrounding the return of the lost brother. Additionally, Jesus used this example within His parable and did not condemn the action. One might say, well He did not condone it either. We might ask ourselves: Does Jesus ever speak of something that is sinful and leave it up for debate, or does He always directly call out sinful conduct for what it truly is?

In many ways, we as the church have often labeled all forms of dancing as sinful without considering the context, the people involved, the type of dance, the clothing worn, the music played, or the reason behind the dancing or celebration. The Bible instructs us to “Abstain from every form of evil” (1 Thess. 5:22), but can we truly claim that every form of dancing in every setting is inherently evil? In next week's article, we will examine more specific examples, exploring what makes many forms of dancing sinful, while also considering a few examples where dancing may not be sinful. As the scripture says, “Test all things” (1 Thess. 5:21).

By: Jerrod Hammond

As mentioned in the previous article, not all forms of dancing in every context are sinful. We examined the parable of the lost son (Luke 15:11-32), where the dancing mentioned appeared to be celebratory rather than sensual. In that context, it was not condemned by Jesus. However, this does not mean that all forms of celebratory dancing are acceptable. For instance, cheerleaders are tasked with engaging fans through cheer, celebration, and dance, but there is no doubt that this is sinful due to immodest clothing and suggestive bodily movements.

The Bible emphasizes that modesty is a priority (1 Peter 3:2-4; 1 Tim. 2:9-10), and we must consider how our clothing can influence others (Rom. 14:23). As Jesus taught, "But I say to you that whoever looks at a woman to lust for her has already committed adultery in his heart" (Matt. 5:28 NKJV). Dance halls and clubs are often filled with people dressed immodestly, clinging to their partners and moving their bodies in suggestive ways. In doing so sexual tensions rise and those involved are flirting with temptation (James 1:14-15, 4:7-8). This atmosphere leads to sinful behaviors such as lewdness, lasciviousness, fornication, alcohol consumption, drunkenness, and even adultery.

Paul clearly associates such behavior with the works of the flesh (Gal. 5:19-21). Peter references such behavior to the old man (Rom. 6:6) but is clear in saying this is not acceptable for a child of God. He writes, “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). From televised dance competitions to school pageants and talent routines, immodesty and sensuality are often promoted. School dances and proms have become what many refer to as a “flesh fest,” with extremely revealing clothing and close physical contact leading to all kinds of temptation.

As mentioned earlier, not all dancing is sinful. So, what situations and circumstances would be acceptable? One often suggested example is a husband and wife dancing in the privacy of their own home. But what about a father-daughter dance at a wedding? This type of dance would not be sensual or seductive. If it is limited to just the father dancing with his daughter, we cannot immediately label it as sinful. Dancing itself is not inherently wrong; the issues arise when it involves sexual overtones, immodesty, problematic environments, and vulgar or offensive music. As Christians, we must use wisdom and God's word to guide us in discerning which activities are appropriate for us to participate in (1 Thes. 5:21).

By: Jerrod Hammond

Among the seven abominations listed that the LORD hates, “a lying tongue” and “a false witness who speaks lies” are both mentioned (Prov. 6:16-19, NKJV). The children of Israel are instructed in the 10 Commandments not to “bear false witness against your neighbor” (Ex. 20:16). In the New Testament, Christians are told to put “away lying” and “speak truth” (Eph. 4:25). In Colossians 3:9, Paul writes, “Do not lie to one another….” Moreover, we learn in Revelation 21:8 that no liars will be found in heaven. Lying is a serious problem – and we would all be lying if we said we have never told a lie.

This perhaps raises a question in our minds – what is lying? Lying is the act of telling “an intentionally false statement” that may even involve deception “to get oneself into or out of a situation.”[1] To lie is simply to not tell the truth. When looking at the way the word is used in the New Testament, we learn that to lie is “to tell a falsehood,” as well as being “an attempt to deceive.”[2] Generally speaking, a lie is something that one will tell to either receive some benefit or safety for themselves or others.

Over the next couple of weeks, we will continue to examine the subject of lying in our articles. Next week, we will consider why lying is a problem. After that, we will examine whether or not the situation determines whether or not a lie is okay and how we can fight the temptation that may come to lie.

[1] New Oxford American Dictionary,s.v. “lie (n, v).”

[2] BDAG, s.v. “ψεύδομαι,” 1096.

By: Preston McElyea

Last week, we considered what lying is. We noted several verses from which we learned that lying is sinful (cf. Prov. 6:16-19; Eph. 4:25; Rev. 21:8, NKJV). While these verses are referenced, we did not discuss why it is that lying is a problem. We will not be able to exhaust the subject, but we can at least take some time to consider the problem with lying by looking at who lying connects us to and separates us from.

When we lie, we are connected directly to Satan – and this is a problem. When Adam and Eve are living in the Garden of Eden, we first see why lying is a problem. Satan tempts Eve to eat the fruit of the tree of knowledge and good and evil by lying to her, telling her that she “will not surely die” (even though God had said that “in the day that you eat of it, you shall surely die”) (Gen. 3:4; 2:17). Sure enough, in eating of the fruit of the tree of knowledge of good and evil, God is proven to be true and Satan is proven to be a liar (Gen. 3:14ff). Speaking of Satan, Jesus says he “does not stand in the truth because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies” (John 8:44, NASB). If Satan “is a liar and the father of lies” (and he is), then when we lie, we are acting as a child of the devil. Lying is a problem because it connects us directly to Satan himself.

When we lie, we not only align ourselves with Satan, but we separate ourselves from God – and this is a problem. Isaiah 59:1-2 reveals that when we sin, we separate ourselves from God. Our lies do not bring us nearer to God but drive us away from Him. Moreover, to lie is to be in opposition to God. While Satan is “a liar” and has “no truth in him” (John 8:44), God and His word are truth (John 17:17). If God and His word are truth (which they are), then lying must be His antithesis. When we lie, we are in direct opposition to God (something that should never be said of one who is His child). If we want to be known as children of God, we must act as such which means we will speak truth in everything.

More could be said concerning the problem of lying (such as how it is often selfish or malicious). However, recognizing who lying connects us to and separates us from ought to suffice. The next time we are tempted to lie, let’s remember who our Father is and act as His children – not as children of the devil.

By: Preston McElyea

For some living in Europe during WWII, it would have been illegal to hide one of Jewish descent. Still, some bravely withstood the Gestapo and would lie about housing Jews to save their own lives and the lives of those whom they were hiding. Was this justifiable? This is situational ethics in action. If we look at it from a human perspective, we can easily rationalize and justify the lie (after all, lives are being saved that otherwise would be unrighteously destroyed). Still, God’s word is true (Jn. 17:17, NKJV), and God’s word never justifies a lie based on one’s situation.

One example we find that shows our situation does not justify a lie is seen when Abram attempts to deceive Pharaoh about his relationship with Sarai. Abram feared that if Pharaoh found out that Sarai was his wife, Pharaoh would kill Abram (Gen. 12:12). Because of this fear and desire to save his own life, Abram attempted to deceive Pharaoh by saying Sarai was his sister. Pharaoh ultimately learns that Sarai is Abram’s wife, resulting in Abram and Sarai’s having to leave Egypt (Gen. 12:18-20). Abram did not learn his lesson in this situation, and later does the same thing with Abimelech, king of Gerar (Gen. 20:1ff). Several years later, the same lesson is repeated to Abraham’s son, Isaac (Gen. 26:1ff). In each scenario, Abraham and Isaac are taught a lesson about situational ethics from a pagan. No situation or fear thereof justifies a lie.

Perhaps the primary example that some turn to show that one’s situation can justify a lie is when Rahab lies to the men of Jericho about housing the spies (Josh. 2:3-6). According to what we find in Hebrews 11 and James 2, we learn that Rahab is a great example for us to follow because of her faith (Heb. 11:30-31; Jas. 2:25). Does this mean that we can follow Rahab’s example to lie if it might protect our lives or someone else’s lives? This requires us to stop and think about the situation. When Rahab lied to the king’s men about housing the spies, she was acting as an unbeliever. She knew something of God, but did not fully know Him and what it meant to live for Him (cf. Josh. 2:8-13). She was a Canaanite harlot – her life at this point was not an example to follow. It was at this time, however, that Rahab was beginning to transition from a life lived without faith in God to a life lived with faith in God. Moreover, Rahab is never commended for her lie. The situation does not justify the lie.

Still, some may claim that in the case of saving one’s life or the lives of others, it is okay to tell a lie. That being said, there seems to be a disregard in these moments for faith and trust in God (we will discuss this more in the next article). As challenging as it may be to wrap our minds around, a lie is a lie no matter the situation. Next week, we will examine some thoughts about how we might be able to fight the temptation to lie.

By: Preston McElyea

When it comes to any moral issue, the Bible must be our ultimate source of truth. As Christians, we cannot rely on the world around us. God’s Word must be our standard. The world’s view of modesty stands in stark contrast to what Scripture teaches, and even among the brotherhood, opinions and beliefs can vary widely.

So, what does the Bible say about modesty? The very first garments mentioned in scripture were made by Adam and Eve. After they sinned, the Bible says, “Then the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves coverings” (Genesis 3:7, NKJV). However, what they created was not sufficient in God’s eyes. “Also, for Adam and his wife the LORD God made tunics of skin, and clothed them” (Genesis 3:21, NKJV). While this account is found in the Old Testament—before the Law was given—and we now live under the New Testament, there are still important lessons we can draw from this moment.

First, the fig leaves Adam and Eve used were not enough to properly cover their nakedness. These coverings were likely minimal—comparable to modern-day bikinis or speedos. In contrast, God made them tunics, a type of garment that provided fuller coverage, which shows that what God provided was both sufficient and pleasing in His eyes. His design was for covering, not revealing.

We also see that Adam and Eve felt ashamed of the garments they made for themselves, recognizing their own nakedness. “Then the LORD God called to Adam and said to him, ‘Where are you?’ So he said, ‘I heard Your voice in the garden, and I was afraid because I was naked; and I hid myself’” (Genesis 3:9–10, NKJV). Their shame revealed that their attempt to dress themselves had fallen short. So therefore, being poorly clothed is described as nakedness.

In a lesson I once heard from a brother in Christ, he spoke about the issue of immodesty and the effect that revealing clothing can have on men. He shared research that revealed something striking. A specific part of the brain is activated in men when they are using tools—essentially, when they’re focused on objects to be used for completing a specific task. The same part of the brain, according to the research, becomes active when a man views a woman dressed immodestly. The implication is serious. The man may begin to perceive her not as a person to be adored, but as an object—something to be used rather than someone to be respected.

By: Jerrod Hammond

Over the past several weeks, we have been looking at the subject of lying in our articles. We have considered what lying is, why lying is a problem, and our situations do not justify lying. While we may understand that we should not lie, we still tend to find ourselves fighting the temptation to lie (or dealing with the aftermath from having told a lie). How then do we withstand the temptation to lie?

To fight against telling a lie, we need to remember who our Father is. When we considered why lying is a problem, we noted that Satan is the father of lies (cf. John 8:44, NKJV). To tell a lie is to act as his child. In contrast, God is truth. When we speak the truth, we are acting as God’s children. If we are Christians, we need to remember who our Father is and act like Him.

Another way that might help us fight our temptations is to fill ourselves with truth so that we in turn will be more prone to speak truth. We are told to fill our minds with and to think on things that are “true” (Phil. 4:8). The Proverbs tell us to grab hold of truth and never let it go (Prov. 23:23). While these passages point very clearly to the truth of God’s word (cf. Jn. 17:17), we do learn that what we fill ourselves with is what will come out. The more we fill ourselves with truth, the more we will let truth flow out of us – not just in our teaching but in every conversation.

A final thing we might consider to help us fight the temptation to lie is to grow in our faith. One of the primary reasons that many lie is because of fear. Being afraid of how someone may look at us if they know the truth about our situation may drive us to lie. Being afraid of what consequences may come if we tell the truth about something that we or a loved one said or did may motivate a lie. Rather than being driven by fear, we need to be driven out of a strong faith in our God (cf. Lk. 12:4-7). Paul writes in Romans 8:28, “And we know that all things work together for good to those who love God, to those who are the called according to His purpose.” If we “love God” and heed the gospel call to live “according to His purpose,” do “we know” that God will take care of us in the end? When we allow fear to motivate us to tell a lie, we are acting as if we do not know that God will work the situation out for our good. We need to trust in Him, do the right thing, and always tell the truth – no matter how hard or scary it might be.

By: Preston McElyea

It would certainly seem simpler if the Bible gave us exact measurements—if it said, “from the knees to the shoulders must be covered.” There would be little room for debate. There’d be no questions about sleeve length, shorts length, or whether a V-neck is too low. But the truth is, Scripture doesn’t give us exact hemlines to meet. There is no verse that says, “Thou shalt not wear tank tops” or “Thy hemline must fall exactly two inches below the knee.” Instead, we are given guiding principles—principles rooted in godliness, humility, and purity.

As stated previously, the Bible must be our standard—not the ever-changing standards of the world. Paul reminds us in Romans 12:2, “Do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God” (NKJV). So, what does the Bible say specifically about modest dress—such as hemlines? While Scripture does not provide exact measurements, we do find helpful insight in Genesis 3:21, where it says, “Also for Adam and his wife the LORD God made tunics of skin, and clothed them.” Historically, the tunic was a sleeved garment that typically extended to the knees for men and to the ankles for women. Culturally speaking, during the life of Christ, this style of dress was still the norm. Tunics remained the standard garment—typically sleeved and extending to just above the knees or longer.

We also see God’s concern for proper covering in the instructions for priestly garments in the Old Testament. In Exodus 28:4, the priests were commanded to wear tunics as part of their holy attire. Additionally, God gave specific instructions to prevent exposure while they served. “And you shall make for them linen trousers to cover their nakedness; they shall reach from the waist to the thighs” (Exodus 28:42). These linen undergarments were required to ensure modesty, especially when the priests ascended steps. While the trousers covered from the waist to the thighs, the outer tunic likely extended farther—near or below the knees—providing an added layer of modesty and dignity.

Can I say that someone is in sin simply because their clothing doesn’t cover everything from the knees to the shoulders? No, I cannot. Scripture does not give us exact measurements or hemlines to enforce. But can I say that there are important principles we can learn from what we know about the tunic and God’s standards for modesty throughout the Bible? Absolutely. What pleased God in the beginning likely still pleases Him today. The type of coverage provided by the tunic—worn by Adam and Eve after the fall, by the priests in their service, and even by our Savior during His time on earth—offers a safe and respectful example to follow. While modesty starts in the heart, it is clearly meant to be expressed in how we clothe ourselves.

By: Jerrod Hammond

When discussing modesty, two commonly referenced passages are 1 Timothy 2:9–10 and 1 Peter 3:1–4. While both focus specifically on women’s attire, the underlying principles apply to both men and women. These texts have slightly different contexts—1 Timothy addresses behavior within the assembly, while 1 Peter is part of a broader discussion on household conduct. Still, both emphasize a deeper truth, modesty begins with the heart. They teach that our internal mindset should shape our external appearance, highlighting the importance of humility, self-control, and a focus on godliness over outward adornment.

At its core, modesty is about choosing not to draw attention to ourselves physically but instead allowing the beauty of our spiritual character to shine. We practice modesty by using sound judgment in how we dress and present ourselves. This involves considering both our intentions and the message our clothing might send—whether it reflects worldliness or godliness. In the context of 1 Timothy 2:9–10 and 1 Peter 3:1–4, the warning is against excessive adornment—wearing extravagant or costly clothing and jewelry to draw attention to oneself. But modesty is not only about avoiding too much, it’s also about wearing enough. Just as overdressing to impress can reveal pride, underdressing can expose a heart that seeks attention in other ways. Proverbs 7:10 gives a vivid example, “And there a woman met him, with the attire of a harlot, and a crafty heart” (NKJV). In both ancient times and today, those who dressed immodestly often did so with a clear motive. While this is certainly an extreme case, it raises an important question for all of us: What is the purpose behind the clothing I’ve chosen to wear?

Jesus taught, “For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness. All these evil things come from within and defile a man” (Mark 7:21–23). This challenges each of us to examine the intentions of our heart—even in something as everyday as choosing what to wear. When I stand before my closet, what drives my decisions? Am I trying to reflect godliness, or am I allowing worldliness to guide my choices? Do my clothes encourage others to focus on my body, wealth, or status—or do they help point others to Christ in me?

The Bible is clear, choosing to dress in a way that draws inappropriate attention to our bodies is a form of lewdness—something God condemns. Paul wrote, “Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, lewdness” (Galatians 5:19, NKJV). Peter also reminds believers that lewdness belongs to the old way of life, not the transformed life of a repentant follower of Christ: “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).

By: Jerrod Hammond

So, what can we say is immodest, for certain? While exact clothing measurements may not be given in Scripture, we can look at the principles Jesus taught. In Matthew 5:28, Jesus gives a strong warning, “But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart” (NKJV). Job also demonstrated the need for a heart committed to purity when he said, “I have made a covenant with my eyes; why then should I look upon a young woman?” (Job 31:1).

These verses remind us that we must not only guard our own hearts but also be mindful of the effect our clothing may have on others. Statistically, men may be more visually stimulated, but that doesn't mean women are immune to struggles with lust. Jesus clearly taught that sinful behavior begins in the heart. In Mark 7:20–23, He says, “What comes out of a man, that defiles a man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders… lewdness… All these evil things come from within and defile a man.” These sins don’t arise randomly, they are often fueled by the lust of the eyes, and the lust of the flesh.

Therefore, there are certain types of clothing that, when measured against biblical principles, clearly fall outside the bounds of modesty. Bathing suits worn in public—whether one-piece or two-piece—are too revealing, and they not only dishonor the woman wearing them but also create a stumbling block for others, especially men, by provoking lust. Men, too, are not exempt; swimming shorts paired with a bare chest, while perhaps normalized by culture, still fail the test of modesty when judged by the standard of godly discretion and purity.

Cheerleading uniforms, prom dresses, and any other clothing that expose cleavage, backs, midriffs, or the upper thigh are sinful—not to mention lewd and lascivious dancing (1 Peter 4:3; Galatians 5:19). Tight, form-fitting clothing—whether worn by men or women—leaves little to the imagination and draws attention to the body in ways that dishonor God. Low-cut tops revealing cleavage, and tank tops with large arm openings that reveal the chest, miniskirts and short shorts are all examples of clothing choices that show a disregard for godliness and are sinful.

Additionally, we find in the Old Testament a warning against blurring the lines between male and female clothing: “A woman shall not wear anything that pertains to a man, nor shall a man put on a woman’s garment, for all who do so are an abomination to the LORD your God” (Deuteronomy 22:5). While we understand that cultural styles evolve, the principle of honoring the God-given distinction between male and female remains relevant, and teaching on this matter now may be more relevant than ever. While this list is by no means exhaustive, it provides us with enough to understand what is and what is not acceptable in the eyes of God. Are we truly dressing to reflect Christ and honor God?

By: Jerrod Hammond

The most accessible drug is not what we might believe it to be. We might begin to think of a substance that can only be obtained from someone on the street with the right connections. We might wonder if the most accessible drug is the alcohol that can so easily be purchased at every gas station and grocery store. And while certain substances and alcohol are highly accessible drugs, neither are what this article is about. The most accessible drug is one that is already in the doors of our homes. It is a drug that stays by our side. It is a drug that, with only a few taps of our thumbs, we find the high. The most accessible drug might just be pornography.

The subject of pornography is uncomfortable to discuss, but just because a subject is taboo does not give us permission to avoid it (cf. Acts 20:27, NKJV). We might be tempted to believe that this is a subject that does not affect us in the church or that it would never be a problem in our homes, but we would be sadly mistaken to assume such a thing. According to studies conducted by the Barna Group, over half of all those surveyed who claim Christianity admit to watching pornography.[1] The draw of this drug tempts everyone – men and women, old and young. In fact, those we might categorize as being the most religious among us are not immune to pornography’s addictive draw. Research has found that 2 out of every 3 religious leaders have struggled with pornography, while 1 out of every 5 religious leaders are presently using this drug.[2] While these studies do not speak specifically for us here in Mt. Vernon, they do speak for a large enough sampling of the religious landscape to tell us that we would be naïve to believe that some of us may not struggle with this drug.

Over the next few weeks, we will continue to look at this dangerous vice. Next week, we will see what makes pornography such a dangerous drug.

[1] “Over half of practicing Christians admit they use pornography,” Barna Group, October, 17 2024, https://www.barna.com/trends/over-half-of-practicing-christians-admit-they-use-pornography/.

[2] “The Silent Problem of Pornography Use Among Pastors,” Barna Group, November, 22 2024, https://www.barna.com/research/pastors-pornography-use/.

By: Preston McElyea

Last week, we introduced the subject of pornography as being the most accessible drug. It is a drug that is already in each of our homes and most all of our pockets. I have been calling pornography a drug, but what is it that makes this the case? Pornography is not generally categorized in this way, but in truth, it is exactly what pornography is. Researchers have found that the brain activity triggered by viewing pornography is very similar to the brain activity triggered by drug use.[1] Because of this similar brain activity, pornography “can become as addictive as cocaine or heroin.”[2] Pornography is a dangerous drug.

Not only is pornography dangerous because of its highly addictive nature, but it is dangerous because of its effects. For some, the effects are seen in their relationships. Despite pornography often being consumed in secret, the results are seen in public. Without even addressing the issues of immodesty or lewdness, pornography leads to relationship problems. The use of pornography corrupts one’s view of the sexual relationship as designed by God. Some argue that pornography is beneficial for one’s marriage and that it helps to spice things up, but in truth “that’s the devil talking.”[3] One’s thoughts when viewing pornography are placed on the content being viewed – not on their spouse. It can easily lead to jealousy and problems as one spouse may not look like those in the videos or pictures, and it can cause one’s spouse to feel inadequate to be able to meet and satisfy one’s needs. “Pornography puts a wall within the marriage that should never be there. It creates dissatisfaction … and a deep hurt and betrayal.”[4]

[1] “Brain activity in sex addiction mirrors that of drug addiction,” University of Cambridge, July 11, 2014, https://www.cam.ac.uk/research/news/brain-activity-in-sex-addiction-mirrors-that-of-drug-addiction.

[2] Norman Geisler, “Pornography,” Christian Ethics (Baker Academic: Grand Rapids, 2010), 383.

[3] Don Blackwell, The Truth About Moral Issues (Maxwell, TX: World Video Bible School, 2014), 83.

[4] Ibid., 83.

By: Preston McElyea

Last week’s article discussed how pornography is a drug that comes with great danger – especially to one’s marriage. These dangerous effects, however, extend beyond one’s marriage relationship to all relationships. Those who view pornography cannot help but begin to see both men and women as objects whose sole purpose is for the fulfillment of one’s desires. As a result, husbands often fail to love and respect their wives in the right manner, while wives may easily fail to respect their husbands as they ought to (Eph. 5:22ff). Beyond problems in one’s marriage, it leads to problems in other friendships and relationships. Because pornography has the real danger of causing one to objectify others, it can easily cause one battling the drug to see both men and women as mere tools for one’s desires and fantasies instead of seeing them as souls created in the image of God (Gen. 1:26-27). Moreover, pornography at its core is designed to elicit lustful thoughts in the heart of the viewer (cf. Matt. 5:28-29; Job 31:1). One cannot partake of this drug without having to deal with its dangerous effects.

Not only does pornography bring about relationship problems, but it also creates a great amount of self-doubt and shame that is suppressed with great guilt. Because the drug is consumed in private and is of such a sensitive, taboo nature, those who consume pornography want to hide it from others – from parents, from spouses, from friends, and from children. This secrecy leads to increased guilt which is unhealthy for one’s mental and physical stability (Psa. 32:3-4; Prov. 28:1). Alongside this self-doubt and shame also brings about increased selfishness – seeing as the actions which accompany this drug are specific to self in an attempt to satisfy one’s needs and is a departure from God’s designed outlet for such needs in marriage. Pornography perpetuates problems of human trafficking and slavery, as well as bringing about potential financial problems as those enslaved will buy and subscribe to more and more content.

Pornography is a highly dangerous drug. It may begin by accident and in all innocence, but it is quick to take control and become the master of one’s life. If we have allowed ourselves to be enslaved to pornography (or to anything/anyone), we have not allowed ourselves to become slaves of righteousness (Rom. 6:16). Next week, we will briefly consider some steps that can be taken to be find freedom from the dangerous drug that is pornography.

By: Preston McElyea

To this point, we have considered how pornography is a highly dangerous and highly accessible drug. Those battling pornography may struggle to find a way out, but as is the case with all temptations, God provides with a way out (1 Cor. 10:13, NKJV). How then can one overcome the drug that is pornography? Most importantly, one must come to Jesus in obedient faith to be free from sin (Jn. 8:24, 32, 36; Acts 2:37-38). One needs to be honest concerning their struggle and seek help for accountability. This accountability can come from one’s spouse, from a close friend, or from our elders. More so, this is accountability can be sought from God Himself, asking Him to, “Search me, O God, and know my heart; Try me, and know my anxieties; And see if there is any wicked way in me, And lead me in the way everlasting.” (Psa. 139:23-24). When this becomes our sincere prayer, we will become more mindful of our thoughts and actions to ensure that when God searches us, He will find nothing unrighteous or unholy within us. When it is that we know we have stumbled and God will not find us clean, we will find greater motivation to confess our sin to God so that He will forgive us (1 Jn. 1:9).

Beyond establishing accountability, one needs to fill their mind with all that is true, noble, just, pure, lovely, of good report, virtuous, and praiseworthy so that the impure and lustful thoughts which result from pornography do not have free reign in our minds (Phil. 4:8; Matt. 12:43-45). Additionally, prohibitive and preventative measures need to be taken to keep from being tempted so easily. These measures may be accountability software such as CovenantEyes.com. It may be by having someone else set a password in the parental controls and restrictions of your phone to help keep you from accessing websites, images, and videos. It could be using a filtering service such as VidAngel or Enjoy Movies Your Way which allow you to filter out nudity and sexual content (as well as profanity, taking God’s name in vain, vulgar gestures, etc.) from movies and shows.

Another safety measure that may need to be taken is to keep any computer screens visible for anyone who may enter or walk by the room. If the problem is with one’s phone, overcoming may require leaving one’s phone outside of the bathroom, bedroom, or wherever one might find the most temptation to partake of the drug. In some cases, the best route to overcoming may mean getting rid of one’s smartphone and switching to a phone without internet access. If the problem persists from one’s phone, this may well be the best route to overcoming by eliminating the temptation.

If you are battling the drug that is pornography – know that you can overcome. Commit yourself to God, trust in Him, pray to Him, live for Him, and know that all is possible through Christ Jesus (Phil. 4:13; 1 Cor. 10:13).

By: Preston McElyea

In 2 Kings 5:1–5, we meet an unnamed Israelite girl who had every reason to remain silent and bitter. Taken from her homeland during a Syrian raid, she was forced to live as a servant in the house of Naaman, the commander of the Syrian army. Yet, in this foreign land and under painful circumstances, her godly character shines through in remarkable ways.

First, her deep faith in God’s power is immediately evident. She speaks confidently to her mistress, saying, “If only my master were with the prophet who is in Samaria! For he would heal him of his leprosy” (2 Kings 5:3, NKJV). Even in captivity, far from home and seemingly forgotten, she still believes in the healing power of Israel’s God. Her faith mirrors the kind of trust described in Hebrews 11:1, “Now faith is the substance of things hoped for, the evidence of things not seen.”

What is perhaps most striking is her compassion. This young girl shows concern for the very man who represents the enemy, possibly even the one responsible for her captivity. Instead of harboring bitterness, she desires healing for Naaman. This kind of mercy reflects the heart of Jesus, who calls us to love our enemies and pray for those who persecute us. As Jesus said, “But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you” (Matthew 5:44). Like Joseph in Egypt, she chooses grace over resentment, becoming a quiet example of compassion and love.

The servant girl also displays boldness in her witness. As a foreign slave, she had no social standing or voice in that household. Yet she speaks up, unafraid to testify about God’s prophet. Her courage is an example of the spirit Paul describes in 2 Timothy 1:7–8, “For God has not given us a spirit of fear, but of power and of love and of a sound mind. Therefore, do not be ashamed of the testimony of our Lord…” Her simple words become the turning point in Naaman’s life, leading him on the path toward healing and belief in the one true God.

Finally, her humility and willingness to serve, even in a difficult position, cannot be overlooked. She didn’t seek credit or recognition; she simply offered what she knew in service to someone else’s need. Philippians 2:3–4 reminds us, “Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself. Let each of you look out not only for his own interests, but also for the interests of others.” This servant girl lived out that principle in the quietest of ways, but with the most lasting of impacts.

Though she remains unnamed in Scripture, her character is unforgettable. In her faith, compassion, courage, and humility, Naaman’s servant girl is a powerful example of how God can use anyone, in any circumstance, to accomplish His purposes. She reminds us that being a light in a foreign land isn’t about position or power, it’s about the posture of our heart toward God and others.

By: Jerrod Hammond

Here in Northeast Texas, we find ourselves attracted to deer. For many, the attraction comes from the thrill of the hunt, but beyond that, there is enjoyment that comes from simply watching deer as they graze and run. Watching their mannerisms, their care, and their ability to flee at the slightest indication of danger reveals their keen awareness and agility. While our familiarity with deer in East Texas lies with the abundance of white-tailed deer around us, we can find striking similarities with deer across the world. This being the case, when we find occasional references to gazelles in our Bibles, we can picture their “lightness and grace,”[1] as well as their “form and beauty.”[2]

One reference that stands out to me of a gazelle is in Acts 9:36 where we are introduced to “a certain disciple named Tabitha, which is translated Dorcas” (NKJV). While we do not see the word “gazelle” explicitly used in this passage, one might notice a translator footnote next to both “Tabitha” and “Dorcas.” These footnotes reveal that “Tabitha” and “Dorcas” literally mean ‘gazelle’ in Aramaic and Greek. Tabitha lived up to her name. She was graceful and beautiful like a gazelle. She was a woman with “a sensitive and sympathetic heart.”[3] Acts 9:36 reveals that she was caring and full of grace, seeing as she “was full of good works and charitable deeds.” Just as gazelles stay in their herds, Tabitha was well-loved by her closer-knit community. Upon her passing, “all the widows” gathered together, mourning her loss (Acts 9:39). Just as Gazelles are resourceful and able to thrive in their surroundings, Tabitha was resourceful, making use of what she had to make an abundance of “tunics and garments” for those around her (Acts 9:39). Tabitha was truly a gazelle – full of grace and beauty.

Tabitha is an example for us all whether men or women. As a disciple, she did what she could to care for others and in the end led people to Christ (Acts 9:42). Tabitha likely was not an out-front type of woman, and she may not have even realized how impactful her ministry of sewing really was, but she used her talents and her resources to serve. She was an asset to the Lord’s church. Looking at this gazelle leaves us with a great challenge. In what ways are we showing grace and beauty? To what ministry are we applying ourselves to be “full of good works and charitable deeds” (Acts 9:36)? When we apply ourselves to be more like Tabitha – the Gazelle – our lives will be filled with grace and beauty just like hers.

[1] Alfred Ely Day, ISBE, s.v. “Gazelle,” paragraph 22674.

[2] John H. Walton, eds. Archaeological Study Bible. Accordance electronic ed. (Grand Rapids: Zondervan, 2005), paragraph 8112.

[3] David L. Roper, Acts 1-14, Truth for Today Commentaries (Searcy, AR: Resource Publications, 2011), 375.

By: Preston McElyea

In the opening chapters of 1 Samuel, we meet Hannah, a woman whose life was marked by deep longing and yet defined by unwavering faith. Though she struggled with infertility and endured the cruel provocation of her rival, Hannah turned to the Lord rather than to despair. Her life is one of remarkable trust, perseverance, and devotion to God – traits that shine through her every action and prayer. In many ways her life reflects the words of Solomon, “Trust in the Lord with all your heart, and lean not on your own understanding” (Prov. 3:5 NKJV).

Hannah was, first and foremost, a woman of deep faith. In her anguish, she poured out her heart to God in prayer. Scripture tells us, “And she was in bitterness of soul, and prayed to the Lord and wept in anguish. Then she made a vow and said, ‘O Lord of hosts, if You will indeed look on the affliction of Your maidservant and remember me… I will give him to the Lord all the days of his life’” (1 Samuel 1:10–11). Even in the pain of unanswered prayers, she believed God was listening. Her approach to suffering was not one of bitterness, but of bold, believing prayer.

Hannah’s patience and perseverance are also evident. Year after year, she made the journey to the house of the Lord, even as her rival provoked her and her womb remained closed. “Her rival also provoked her severely, to make her miserable, because the Lord had closed her womb. So it was, year by year, when she went up to the house of the Lord…” (1 Samuel 1:6–7). She did not allow discouragement to pull her away from God’s presence. Instead, she kept showing up, kept praying, and kept trusting – quietly enduring with a hopeful heart.

Next week we will continue looking at Hannah to learn more about her unshakable character.

By: Jerrod Hammond

We began looking last week at Hannah and her unshakable character. We noted her deep faith, as well as her patience and perseverance. As we continue looking at Hannah, we can also see her unshakable character through her response to God’s answered prayer. When her prayer was finally answered and she gave birth to a son, Hannah did something extraordinary. She kept her vow to God. She named the child Samuel, saying, “For this child I prayed, and the Lord has granted me my petition which I asked of Him. Therefore, I also have lent him to the Lord; as long as he lives, he shall be lent to the Lord” (1 Samuel 1:27–28). Her decision to dedicate Samuel to the Lord’s service, even at a young age, demonstrates her integrity and the depth of her commitment. She was a mother who honored her promise, even when it came at great personal cost.

Above all, Hannah was a mother of praise. After all her tears and prayers, she lifted her voice in worship to the God who heard her. Her song in 1 Samuel 2 is a powerful declaration of God’s justice, holiness, and sovereignty. She begins, “My heart rejoices in the Lord; my horn is exalted in the Lord. I smile at my enemies, because I rejoice in Your salvation” (1 Samuel 2:1). Hannah praised not just for the blessing she received, but for the character of the God who gave it. Her worship reveals a heart that remained rooted in gratitude, even after the waiting was over.

As we reflect on Hannah’s life, we are reminded of the beauty of faith that endures through trials. Hannah teaches us that true strength is found in trusting God in our most vulnerable moments. May we, like her, be people of deep faith, quiet perseverance, unwavering integrity, and heartfelt praise. In a world that rushes toward quick answers, Hannah's life calls us to patient trust in the God who hears every prayer and honors every promise.

By: Jerrod Hammond

One of the lesser-known women of the Bible is found in Luke 2:36-38. It is not often that we hear classes or lessons focused on Anna – and that is a shame. Despite her age, Anna serves as a great example to all (whether men or women, young or old). Anna shows us what true devotion and dedication to God look like.

Anna did not allow her circumstances to turn her away from God. If anything, Anna allowed her circumstances to drive her closer to God. The first detail we learn of Anna is that she was “a prophetess” from the tribe of Asher (Lk. 2:36, NKJV). Anna did her part to teach others God’s word. This is in contrast to what some might have expected based on her situation. She had been widowed after 7 years of marriage and was now 84 years old (Lk. 2:36-37). When many may have let their unfortunate circumstances or the challenges of age get in the way of their service to God, Anna did the exact opposite. She made the temple her home and devoted herself to serving God “with fastings and prayers night and day” (Lk. 2:37). Anna was dedicated to God.

Because Anna was so dedicated to God, she, like Simeon (cf. Lk. 2:25-35), was quick to recognize that the baby Jesus was the Messiah. Realizing that the Messiah was there, Anna “gave thanks to the Lord” without hesitation (Lk. 2:38). Moreover, her devotion to God led her not to hold on to the news that Jesus had come for herself, but she shared the good news of Jesus openly with all looking “for redemption in Jerusalem” (Lk. 2:38).

Luke only records 3 verses for us about Anna, but these 3 verses teach us a great lesson of devotion to God. No matter the circumstances and unfortunate realities that come in our lives, we ought to continue to serve God. No matter our age and the challenges that come with getting older, we ought to continue to serve God. No matter our situation or season of life, Anna teaches us all to live a life of service to God, to offer thanksgiving to Him for Jesus, and to do what we can tell everyone that the Messiah has come.

By: Preston McElyea

In our lives, we are often blessed with multiple mothers. Biologically, we have only one mother, but practically speaking, God blesses us with many mothers. We can likely think back through our lives of the various mothers we have had. It may have been one of our friends’ mothers who treated us as her own child. It might have been an older co-worker who took an interest in us and was willing to listen to our struggles. Whatever the case, in the family of God, we are blessed with many mothers. After all, Jesus says that those older women seeking to do God’s will are His mothers (Matt. 12:50; Mk. 10:29-30, NKJV), and this is exactly how the Holy Spirit encourages us to see the older women in our congregations (1 Tim. 5:2).

Near the end of Romans, Paul mentions a woman who was like a mother to him. He does not mention her name, but writes to the church, asking them to “Greet Rufus, chosen in the Lord, and his mother and mine” (Rom. 16:13). We do not know her name, but we can picture her face. If we have ever experienced having a second mother in our lives, we see one like Rufus’s mother. We do not know how exactly she cared for Paul, but we can imagine from our own experiences how she listened to him, took care of him, and likely fed him. What a blessing it is to have mothers like Rufus’s among us!

Reading of Rufus’s mother being like a mother to Paul is a detail that might easily be overlooked or given little to no consideration. Our challenge is to consider what it might take for us to be like Rufus’s mother. Do we “seek first the kingdom of God and His righteousness” so that we can be one of the mothers Jesus speaks of to His disciples (Matt. 6:33; Matt. 12:50)? Do we treat others with kindness and dignity, placing their needs above our own (Phil. 2:3ff)? Do we make God’s family our family (1 Tim. 5:1-2)? Do we love others as God has loved us (1 Jn. 4:7-11)? Ladies, may you determine to live your lives in such a way that you can be like Rufus’s mother, and may we men in the congregation hold up the ladies around us and see them as loving mothers given to us by God.

By: Preston McElyea

Jehosheba may only appear briefly in the Bible, but her quiet courage played a vital role in God’s redemptive plan. When Queen Athaliah sought to destroy all the royal heirs of Judah to secure her grip on power, Jehosheba, the daughter of King Jehoram and sister of the slain King Ahaziah, took a bold and dangerous step. She rescued her infant nephew Joash and hid him in the temple for six years, protecting the last surviving descendant of David. In doing so, she preserved the Davidic line and the promise of the Messiah (2 Kings 11:2–3).

Jehosheba’s decision teaches us the value of courage in the face of danger. Despite the deadly intentions of Athaliah, Jehosheba acted swiftly and selflessly. Her bravery reminds us of God’s call to be strong and courageous, even when the risks are high (Joshua 1:9). She also demonstrated faithfulness to Godover family loyalty. Although Athaliah was her stepmother, Jehosheba did not remain silent or compliant. Instead, she chose allegiance to God’s covenant and purposes, much like the apostles who declared, “We ought to obey God rather than men” (Acts 5:29 NKJV).

Moreover, her actions reflect wisdom and discretion. Not only did she save Joash, but she wisely entrusted him to the care of her husband, Jehoiada the high priest, and hid him in the house of the Lord (2 Chronicles 22:11–12). Scripture reminds us that godly wisdom is “first pure, then peaceable, and gentle” (James 3:17), and Jehosheba’s careful planning and discernment echo this kind of wisdom. Finally, her life illustrates the power of trusting in God's plan. Jehosheba likely had no idea of the full significance of her actions, but God used her faithfulness to preserve the lineage that would lead to Christ. Her life affirms that “the Lord preserves the faithful” (Psalm 31:23) and that no act of righteousness is ever wasted in God’s hands.

Jehosheba’s legacy encourages us to live with quiet faithfulness, courageous obedience, and trust in God’s larger purpose. Though she lived in turbulent times, she remained steadfast, and through her, God’s promises endured. May we follow her example doing what is right, even when no one sees, believing that God does, and that He can use our obedience in ways far beyond what we imagine.

By: Jerrod Hammond

There are certain couples we all know in our lives that we just cannot seem to separate. The two work together as a team, and wherever one is, the other is never far away. Whenever the husband comes to mind, we cannot help but think of his wife, and when the wife comes to mind, we cannot help but think of her husband. Even mentioning their names, it is nearly impossible to name the husband without naming his wife or to name the wife without naming her husband. When I think of couples such as this, I cannot help but think of Aquila and Priscilla. Within their relationship, Priscilla proves to be a wonderful wife and co-worker to her husband Aquila, making her a wonderful worker for the Lord.

Priscilla exemplifies a faithful wife. Of the 6 verses in which Priscilla is named, the Holy Spirit never separates her from her husband, Aquila (Acts 18:2, 18, 26; Rom. 16:3; 1 Cor. 16:19; 2 Tim. 4:19 [“Prisca” is a variation of “Priscilla”], NKJV). The reverse of this is true as well, since Aquila is mentioned by name only in these same verses – meaning that he is never named separately from his wife. What an amazing testament to this couple’s love and faithfulness to one another!

Priscilla not only serves as a great model for loving wives, but she also sets a wonderful example of how women can faithfully work for the Lord. One place this is seen is in Priscilla’s hospitality (Acts 18:2-3). Priscilla and Aquilla hosted Paul in their home for the duration of his time in Corinth. As the keeper of the home (Tit. 2:5), Priscilla found herself hosting Paul for an extended time (Acts 18:18). During this time, Paul was not the most liked man in town which would only bring danger to their home (Acts 18:12-13; Rom. 16:4). Still, Priscilla showed hospitality – an essential trait of any servant of the Lord (1 Pet. 4:9). Priscilla’s service to the Lord is also found in her willingness to do mission work. All disciples must carry the gospel to the world (Mk. 16:15), and Priscilla was willing to do this by traveling with her husband to Ephesus as Paul’s fellow workers (Acts 18:18-19; Rom. 16:3-4). It is through her and her husband’s mission work that Priscilla also shows that women can and should be courageous, humble teachers of God’s word. When Apollos, “an eloquent man” who was “mighty in the Scriptures,” came teaching inaccurately to Ephesus, Priscilla was not intimidated by this preacher’s education and training (Acts 18:24-25). She and her husband humbly pulled Apollos aside and “explained to him the way of God more accurately” (Acts 18:26). Priscilla gracefully helped teach Apollos the truth of God without overstepping her role as a woman. As a worker for the Lord, Priscilla knew she needed to speak up and contend for the faith (Jude 3).

Priscilla is a prime example of a woman who loves her husband and loves God. She was no doubt a blessing to Aquila just as she was a blessing to all who knew her. As I consider Priscilla, I cannot help but think of the many Priscillas that we have here in Mt. Vernon. What a blessing it is to have so many women here who cannot be separated from their husbands. What a blessing it is to know that the young girls in our congregation have their own Priscillas to look up to and aspire to be someday. What a blessing it is to see the women in our congregation working alongside their husbands to the glory of God. Praise God for the Priscillas among us!

By: Preston McElyea

You have likely heard someone say, “drastic times call for drastic measures.” At first glance one might believe that Jochebed, the mother of Moses (Num. 26:59), acted out of desperation when she sought to save her son. When Pharaoh commanded that all Hebrew baby boys be killed (Exodus 1:22), she defied the king’s order and hid her child for three months. When Jochebed could no longer hide the child, she placed him in a basket coated with pitch and set him among the reeds of the Nile (Exodus 2:3).

Jochebed’s actions were not acts of desperation, they were acts of faith. She trusted God’s providence to care for her child, demonstrating faith over fear. Hebrews 11:23 praises her and Amram, saying they were “not afraid of the king’s command” (NKJV). Her example shows us that true faith overcomes fear, choosing to trust God rather than man, much like Peter and John who declared, “We ought to obey God rather than men” (Acts 5:29). For us today, this teaches that following Christ requires courage in a culture that opposes God’s truth. Whether standing for biblical values, defending the vulnerable, or holding fast to our faith, we too must learn to trust God more than we fear man (Psalm 56:3–4).

God’s providence was evident in the protection of Moses. Pharaoh’s daughter and her maidservants found him in the basket (Exodus 2:3–6), and it was his own mother, Jochebed, who was called to nurse him (Exodus 2:8–9). What seemed like loss through sacrifice turned into unexpected blessing. Today, even small acts of obedience done in faith allow God to accomplish “exceedingly abundantly above all that we ask or think” (Ephesians 3:20).

The foundation Jochebed laid in Moses’ early years, helped shape the man, and leader he became. Though he grew up in Pharaoh’s house, he never forgot his identity as part of God’s people. Hebrews 11:24–25 tells us that Moses chose “to suffer affliction with the people of God rather than to enjoy the passing pleasures of sin.” This underscores the power of early spiritual influence. Proverbs 22:6 reminds us to “train up a child in the way he should go.” Like Timothy, whose faith was shaped by his mother Eunice and grandmother Lois (2 Timothy 1:5), children today need mentors, parents, and grandparents to plant seeds of God’s truth, and show them faith and trust in God through times of uncertainty.

Jochebed’s decisions teach us timeless lessons: faith overcomes fear, trust surrenders control, obedience brings blessing, and godly influence shapes generations. Her courage is a challenge to us all. Will we trust God with what we hold most dear and live with a faith that leaves a legacy?

By: Jerrod Hammond

One of the most interesting books in the Bible is a book that does not actually mention God by name. Although His name is not mentioned, His providential hand is evident throughout the book. This book is one of the Old Testament books of history that tells of the preservation of the Jewish people during the days of captivity. This book is the book of Esther.

Esther, the namesake of the book, had a difficult early life. She was orphaned as her immediate family was taken captive by Nebuchadnezzar (Esth. 2:6-7). Following this, Esther is taken in and raised by her cousin, Mordecai (Esth. 2:7). She was a “lovely and beautiful” woman (Esth. 2:7, NKJV), who was well-liked by all who knew her (Esth. 2:9, 15, 17; 5:3). Therefore, it is no surprise that when King Ahasuerus began his search for a new queen, Esther was truly the fairest in all the land (Esth. 2:17-18). By God’s providential hand, Esther’s becoming queen placed her in an important position, a position in which she would be able to save God’s people from being the victims of genocide. As Esther does her part to help save the Israelites from extinction, Esther reveals her care and courage.

Esther’s care is seen through her concern. We first gain insight into Esther’s caring heart as it relates to her cousin, Mordecai. Esther respected and cared enough for her cousin that she trusted him and followed his guidance (Esth. 2:10). When Mordecai was clearly distraught over Haman’s plot to eradicate the Jews from the land, Esther was determined to learn why Mordecai was so distressed (Esth. 4:4-5). This event reveals Esther’s concern for her people. Esther easily could have brushed off Mordecai’s news about Haman’s plot – after all, she was queen and had the favor of the king (Esth. 2:17-18). Esther did not ignore the problem, however, and she showed great concern for the people of God as she did all that she could to prevent Haman’s plan from going into action (Esth. 8:3-8; 9:12ff).

Esther’s great care gives opportunity for her great courage. Because she cared for Mordecai, she listened to his encouragement, telling her that she was the one who could act to save their people, and she acted accordingly, even if it were to cost her her life (Esth. 4:13-16). She was willing to approach the king to begin the process of saving her people (Esth. 5:1-2). And perhaps her greatest demonstration of courage, Esther in essence calls Haman out to his face for his role in seeking to eliminate the Jews from the land (Esth. 7:1-10). If not for Esther’s courage to stand up and act, God most certainly would have brought about “relief and deliverance … from another place” (Esth. 4:14), but Esther courageously acted in faith and was able to save the people of God.

Esther’s care led to her courageous actions. This combination brought about a lasting legacy for Esther to impact generations to come. Esther’s actions led to the establishment of the Feast of Purim, a feast wherein the caring, courageous acts of Esther were to be remembered annually (Esth. 9:20-32). What a legacy Esther has left for us. Through her actions, the Jewish people were saved, and the lineage from which our Savior came survived. Esther is a wonderful example of how a woman’s care and courage lead to great outcomes. Like Esther, perhaps God has brought us into situations wherein we have the opportunity to make a difference. Will we have the care and courage of Esther to do our part and act to make that difference?

By: Preston McElyea