O MY PEOPLE, WHAT HAVE I DONE UNTO THEE?

BEN F. VICK, JR.

         Micah the Morasthite prophesied in the days of Jotham, Ahaz, and Hezekiah, kings of Judah. His message was to Israel and Judah (Micah 1:1). Micah was sorrowful for the social and religious conditions of his day. There were greedy landgrabbers (2:1-2,9). The rulers hated the good and loved the evil (3:1-4,10; 7:3). From top to bottom, there was wickedness. Micah said:  

But truly I am full of power by the spirit of the Lord, And of judgment, and of might, To declare unto Jacob his transgression, And to Israel his sin. Hear this, I pray you, ye heads of the house of Jacob, And princes of the house of Israel, That abhor judgment, and pervert all equity. They build up Zion with blood, And Jerusalem with iniquity. The heads thereof judge for reward, And the priests thereof teach for hire, And the prophets thereof divine for money: Yet will they lean upon the Lord, and say, Is not the Lord among us? None evil can come upon us. Therefore shall Zion for your sake be plowed as a field, And Jerusalem shall become heaps, And the mountain of the house as the high places of the forest. (Micah 3:8-12.) 

God’s people had veered so far from him that Micah was the first prophet to pronounce the destruction of Jerusalem. It came to pass in the reign of Nebuchadnezzar, King of Babylon. But God, in his longsuffering and patience, sent the prophets – Isaiah, Hosea, and Micah – to get the people to repent.  

God, the judge, and prosecutor of all the earth, called the court to order. He had a controversy with his people. God wanted all to witness this court case. He called upon his people to “contend” to argue with him. The word “contend” refers to the quarreling between parties due to a difference in perspective. Interestingly, the metaphorical idea  behind the verb is “to seize another by the hair.” It indicates quarreling as an intense struggle but rarely refers to a physical altercation. (Lexham Theological Wordbook.) The Lord said, “Hear ye now what the Lord saith; Arise, contend thou before the mountains, And let the hills hear thy voice. Hear ye, O mountains, the Lord’s controversy, And ye strong foundations of the earth: For the Lord hath a controversy with his people, And he will plead with Israel.” (Micah 6:1-2.)

As the prosecutor, God inquired, “O my people, what have I done unto thee? And wherein have I wearied thee? Testify against me.” (Micah 6:3.) In the days of Samuel, Israel wanted a king like all the nations around them. They rejected God as their king. After God gave them a king in his wrath, Samuel called upon Israel to bring forth charges against him. He challenged the people: “Behold, here I am: witness against me before the Lord, and before his anointed: whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe to blind mine eyes therewith? and I will restore it you.” (1 Sam. 12:3.) Israel admitted that Samuel was blameless. God used a similar approach. He said, “What have I done unto thee? And wherein have I wearied thee? Testify against me.”

What had God done unto Israel? Nothing but good. Micah’s older contemporary asked, “What could have been done more to my vineyard [Israel], that I have not done in it?” (Isa. 5:4.)  The Judaizing teachers were influencing the church at Corinth. So, Paul wrote, “And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved.” (2 Cor.12:15.) It is still true today. The more one does for some people, the less it is appreciated. Just what had God done for Israel? He enumerates some things in the following verses.

Micah records God’s words: “For I brought thee up out of the land of Egypt, And redeemed thee out of the house of servants; And I sent before thee Moses, Aaron, and Miriam.” (Micah 6:4.) Israel had been enslaved people in Egypt for 215 years. God had redeemed them out of Egypt. God sent Moses, Aaron, and Miriam before them to lead them through the wilderness. God protected them, provided for them, and paved the way for them to the promised land. 

In like manner, God has redeemed us by the precious blood of Christ (Col. 1:13-14). We were in bondage to sin. Just as the blood of the lamb had procured Israel’s salvation from the death of the firstborn and their having been baptized unto Moses in the cloud and in the sea brought about their freedom from bondage, so the precious blood of Christ procures our salvation when we are baptized into him (Rom. 6:16-18; 3-4). Yet despite all that God has done for his redeemed in the gospel age, some turn back. Paul wrote, “Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods. But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?” (Gal. 4:8-9.)

Peter said:

For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire.” (2 Peter 2:20-22.)

God then reminds Israel of an incident at the end of her years of sojourning in the wilderness. He said, “O my people, remember now what Balak king of Moab consulted, And what Balaam the son of Beor answered him From Shittim unto Gilgal; That ye may know the righteousness of the Lord.” (Micah 6:5.) Balak wanted Balaam to curse Israel, but God would not let Balaam do that. We know the story. Headstrong Balaam, who loved the wages of unrighteousness, said, “If Balak would give me his house full of silver and gold, I cannot go beyond the word of the Lord my God, to do less or more.”  Of course, we know that he did bless Israel, yet used his influence to cause Israel to commit fornication with foreign women. God commanded that all who had joined unto Baal-peor be slain. Twenty-four thousand were killed. Sometimes subtractions are good.

God tells us why he delivered Israel and provided for her. He tells why he punished the wicked. He said, “that ye may know the righteousness of the Lord.”

“O my people, what have I done unto thee? And wherein have I wearied thee? Testify against me.” (Micah 6:3.)  And what have we done for the Lord?  

BETHLEHEM

BEN F. VICK, JR.

        Micah was a young contemporary with Isaiah and Hosea. Like Isaiah's prophecies, Micah's messages look down through the centuries to Christ and the Gospel Age. A characteristic of the prophets is that often amid proclaiming to the people of their day, a prophecy would be given that pointed forward to the time of future people and events. However, the prophecies were not written in a vacuum. They are not without connection to the context in which they were written.

  For instance, Micah wrote, "But thou, Beth-lehem Ephratah, Though thou be little among the thousands of Judah, Yet out of thee shall he come forth unto me that is to be ruler in Israel; Whose goings forth have been from of old, from everlasting." (Micah 5:2.) This Messianic prophecy is not unrelated to the context in which it is found. Assyria, along with affiliate nations, had gathered against Jerusalem. Fear filled the hearts of Judah. Even the King of Judah, Hezekiah, rented his clothes and went into the house of the Lord. He took the threatening letter from the King of Assyria, laid it before the Lord, and prayed (Isa. 36-37). When troubles come our way, we should take them to the Lord (1 Peter 5:7: Heb. 4:14-16). Though Judah was under great travail and seemed to be without strength or hope, God promised that she would leave the city of Jerusalem, go to Babylon, and one day be delivered from there. (Micah 4:8-13).

  Jerusalem would be besieged. "The judge of Israel," that is the King of Judah, would be smitten, but many years later, a ruler would arise from Bethlehem (Micah 5:1-2). This prophecy would give hope to those in Micah's day. The prophet alludes to Judah's return one day from Babylon (Micah 5:3). What does the prophecy say?

Personification is used in addressing Bethlehem – "But thou, Bethlehem Ephratah…." Bethlehem Ephratah pinpoints the exact city in which the event would occur. There was a Bethlehem in Zebulon (Josh. 19:15-16). Bethlehem means "house of bread." Ephratah means "fruitfulness.”  The city is located six miles south of Jerusalem.

There is some history that is tied to the town. Bethlehem was near where Rachel died, giving birth to Benjamin. She was buried there (Gen 35:16-19; 48:7). Ruth, the Moabitess, went with her mother-in-law, Naomi, to Bethlehem after losing their husbands (Ruth 1:19). She gleaned from the fields of Boaz around Bethlehem. She later married Boaz of Bethlehem. Her great-grandson was David (Ruth 4:18-22). Bethlehem was the birthplace and home of David, the second king of Israel (Luke 2:4). When David was a soldier hiding in the cave of Adullum, a garrison of Philistines was in Bethlehem. He harked back to his younger days and longed for a drink of water from the well at Bethlehem. Three of David's mighty men broke through the garrison and brought the water to David. Because they jeopardized their lives for David, he was so moved he could not drink it but poured it out to the Lord. The water represented the blood of these men who ventured the danger to please David (2 Sam. 23:13-17; 1 Chron. 1:15-19).

Though we look back on the history of Bethlehem, it was not a large town. However, little among the thousands of Judah, yet a ruler in Israel would come forth. The English Standard Version reads, "who are too little among the clans of Judah." Jacob had prophesied the scepter would not depart from Judah until Shiloh came (Gen. 49:10). Nathan had prophesied to David that one of his seed from his loins would build his house and God would establish his throne (2 Sam. 7:12-14). Isaiah prophesied of a child to be born of a virgin and a son given. The government would be on his shoulder. His name shall be Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace." (Isa. 7:14; 9:6-7.)

Of this Ruler to come forth, Micah says, "Whose goings forth have been from of old, from everlasting." One translation renders this: "His origins are from of old, from ancient days."

This Ruler would be "from everlasting," a Hebrew expression meaning "the days of eternity." Though he was to be born in Bethlehem, he was in eternity before the beginning of the world. Sometimes I hear preachers speak of the "preexistence" of Christ. I know what they mean, but did Christ exist before he existed? Perhaps a better way to express it would be the "pre-fleshly" state of Christ. He has always existed.

  Since He is God, it can be said of Him, "Lord, thou hast been our dwelling place in all generations. Before the mountains were brought forth, Or ever thou hadst formed the earth and the world, Even from everlasting to everlasting, thou art God." (Psalm 90:1-2.) John wrote, "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made." (John 1:1-3.)

  Paul said, "Who is the image of the invisible God, the firstborn of every creature: For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist." (Col. 1:15-17.) To the young preacher Timothy Paul penned, "Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen." (1 Tim. 1:17.)

The apostle John on the isle of Patmos for the Word of God, having been directed by the Spirit, wrote of Christ, "I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty." (Rev. 1:8.)  This emphasizes the eternality of the Ruler who was to come forth from Bethlehem. He was not a mere man (1 Tim. 3:16).

The Babe's star was seen in the east by the wisemen, which led them to Jerusalem. The star and the Scripture (Micah 5:2) led them to Jesus (Matt. 2:1-9.) Today, no star will lead one to Jesus, though one may be impressed by the starry sky (Psa. 8; 19:1). However, it is God's Word that is to guide us (2 Tim. 3:16-17). It is our GPS to Christ and, ultimately, to heaven.

FORGIVENESS WITHOUT REPENTANCE?

        “Is it our duty to forgive those who sin against us when they neither ask for nor want forgiveness?”

        It is not only not our duty to so do, it is an utter impossibility! This question recurs because people persist in disregarding what the Bible teaches regarding genuine repentance, by setting up their own concept of what repentance is and by attempting to conform thereto. Those who do this actually imply, whether they intend it or not, that forgiveness is cancellation of bitter, revengeful, and uncharitable feelings toward those who sin against us, substituting a disposition of kindness, love and regard for the offending one or ones; and, they urge that such must evermore characterize faithful Christians. But, (1) many devoted and dedicated disciples of the Lord never experience bitter, revengeful and uncharitable feelings toward those who sin against them; and (2) the attitude or disposition by so many regarded as obligatory in such cases is not repentance [I think brother Woods meant “forgiveness”], anyway. God never entertains “bitter, revengeful and uncharitable” feelings toward even the vilest of sinners; but he forgives only those who repent. Jesus prayed for those who hated him so much they sought for, and obtained his death; but, he did not forgive them until they repented.

The words, “remission” and “forgiveness” often translate the same Greek word (aphesis) and the meaning is release, the sending of sins away, and thus restoration of a peaceful relationship which the offense interrupted. Unless the offender wants this relationship, it is impossible for the offended to effect it, however much he might desire it and seek it. Our Lord makes clear our obligation in such cases when he said, “Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.” (Luke 17:3-4.) To this the reply is often made, “Well, we must always be ready and willing to forgive,” as indeed we must; but this is not forgiveness and not to be confused with it. It our duty to love all men, even our enemies, and to pray for their wellbeing; but we can forgive them only when they repent.  

Guy N. Woods, Questions and Answers Open Forum, Freed-Hardeman College Lectures, 258-259, 1976.

MORE ON REPENTANCE AND FORGIVENESS

Just as Christians are to live a life of faith, so are we to live a life of repentance. John wrote, “If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us.” (1 John 1:8-10.) He was writing to Christians, not those outside of Christ. As children of God, we sin regularly in thought, word, or deed. Thus, we always need forgiveness. However, to be forgiven, we must repent and confess the sin or sins. Walking in the light compels us to do so.

Repentance is a change of heart brought about by godly sorrow which leads to a change of life. Jesus said the Ninevites repented at the preaching of Jonah. Jesus said, “The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.” (Matt. 12:41.) Jonah 3:10 says, “And God saw their works, that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not.” (Jonah 3:10.) What did the Ninevites do when they repented? They changed their minds and turned from their evil ways. When the text says that God repented, it means he changed his mind toward those Ninevites. God could not change his mind concerning the evil He would bring upon them until they repented. 

If you can forgive someone who has sinned against you without his repentance, then you can do something God will not do. Yes, Jesus on the cross prayed, “Father, forgive them for they know not what they do,” but God did not forgive them until they repented fifty days later on the day of Pentecost (Luke 23:34; Acts 2). If one has wronged us, what are we to do? “Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.” (Matt. 18:15.) This is one of the most abused and neglected passages in the New Testament. 

It is abused when some try to apply it to how we deal with a false teacher or a factious person. Sometimes people will say, “Well, have you been to him personally before you exposed his error?” But, if an error is publicly taught either orally or in writing, we should rebuke and warn publicly. Paul rebuked Peter before all because he was to be blamed (Gal. 2: We should try to make the rebuke as public as the false doctrine taught is public. One does not need a meeting with the Pope before the error is exposed. One does not need to go to Franklin Graham or Max Lucado first before the error is exposed.  

It is one of the most neglected passages in the New Testament because it is easier to tell everyone else what brother So-and-So did than to go and tell him his fault. Thayer defined the Greek term here translated, “tell him fault,”  as “to reprehend severely, chide, admonish, reprove…contextually, to call to account, show one his fault, demand an explanation.”  But who wants to do that? It may seem easier to say nothing and hold a grudge forever. However, the offender needs forgiveness, and because the offended loves his soul, he will go to him privately. If the offender repents, the offended is obligated to forgive him. Jesus said, “For if ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.” (Matt. 6: 14-15.)

— BEN F. VICK, JR.

EARNESTLY CONTEND FOR THE FAITH

BEN F. VICK, JR.

 “Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.” (Jude 3.)

Jude is counted among the general epistles; it was written to Christians in general and not to one specific church or individual. It is believed to have been written by one of the brothers of Jesus (Matt. 13:55). After a brief greeting, Jude stated his purpose for writing. It was his initial intent to write of the common salvation, i.e., the salvation that all Christians enjoy; however, he was compelled, because of the exigencies of the hour, to exhort the brethren to contend earnestly for the faith once delivered. 

It is good to take time to count our many spiritual blessings in Christ (Eph. 1:3). This cyphering is an anchor in the time of storms; it buoys us when we feel as if we are sinking; it causes us to accept our responsibility to God our Savior and to assist in the needs of others.  It spurs us “…to comprehend with all saints what is the breadth, and length, and depth, and height; And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.” (Eph. 3:18-19.) Thus, with a loud voice, we say, “Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.” (Rev. 5:12.) Thus, it causes us to cry out as did Peter, who fell at Jesus’ feet, “Depart from me; for I am a sinful man, O Lord.” Or, as Paul wrote, “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.” (1 Tim. 1:15.)

Jude desired to write of that common salvation, but it was necessary to exhort the brethren to earnestly contend for the faith. To “earnestly contend” means “to exert intense effort on behalf of something.” In this case, Jude’s audience was to make every effort to contend for the faith, the gospel of Jesus Christ.

Paul said he was set for the defense of the gospel (Phil. 1:17). He exhorted Timothy, “To fight the good fight of faith” (1 Tim. 6:12). We are soldiers of Christ. We are to put on the whole armor of God (Eph. 6:10-17). Note that the soldier’s offensive weapon is the sword of the Spirit. God did not give us a butter paddle to fight but a two-edged sword. Brother Keeble said it cuts coming and going. When Paul came to the end of his life, knowing that the time of his departure was near, he said, “I have fought a good fight.”  We are to fight the devil and his ministers until it comes time to lay down our armor and hang our shields on jasper walls. Warfare involves many battles on various fronts. 

The apostle Paul knew he was in a war against the wiles of the devil. He penned these words: “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.” (Eph. 6:12-13.) He warned, “For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.” (2 Cor. 11:13-15.)

One of Paul’s most significant series of battles was against the Judaizing teachers. They said, “Except ye be circumcised after the manner of Moses, ye cannot be saved.”  They were binding where the Lord had not bound. They pursued Paul wherever he went.

Jesus said to the apostles, “Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.” (Matt. 18:18.) We cannot bind where the Lord has loosed; neither can we loose where the Lord has bound. Both are equally transgressions of God’s law. 

When the Lord said “teach” (Matt. 28:19-20; 2 Tim. 2:2), he authorized the church to have Bible classes. The apostles were teaching in various groups on Pentecost (Acts 2). Later, they were all in the temple teaching the people (Acts 5:25.) To say it is a sin for the church to have Bible classes is making a law that God did not make.

The night Jesus was betrayed, he instituted his memorial supper. We read, “And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it.” (Matt. 26:27.) The cup stands for the contents of the cup. No one drinks an actual cup. However, some brethren bind the view that only one container is to be used. They make a law where God did not make one. I have often wondered given the “one cuppers’ view how they observed the Lord’s supper on that first Pentecost when about 3000 had obeyed the gospel. 

James wrote to the twelve tribes scattered abroad, the church, saying, “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” (James 1:27.) “Visit” means caring for and providing for their needs. Neither this text nor any other tell us how to care for the fatherless and widows. It just tells us to do it. But some brethren teach that it is a sin to take money out of the church treasury to help the children’s homes and other non-saints. They tell us we are to do it individually. But they say and do not. Few, very few, of our so-called non-institutional brethren are caring for the fatherless and widows in their homes. They bind where God has not bound.

Now brethren, get it: We would fellowship them if they did not bind their anti-views on Bible classes, one cup, and the children’s homes. Those congregations have every right scripturally to follow their own dictates in these areas of judgment. But they are not going to bind their opinions on us. We will not give up our liberty we have in Christ to bow to their personal dictates.

Amos asked, “Can two walk together, except they be agreed?” (Amos 3:3.)

A CONFUSED CULTURE

BEN F. VICK, JR.

Today's culture is attempting to blur the differences between the sexes. Yet, Jesus said, "Have ye not read, that he which made them at the beginning made them male and female." (Matt. 19:4.) One is born either male or female. One's DNA tells which sex one is, regardless of changes made to one's body. That is true with plants, animals, and humans.  

One of the areas in which there is the blurring of the sexes is clothing. Men and boys wear clothes that are feminine in style; likewise, women and girls wear manly clothes. Long ago, Moses wrote, "The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment: for all that do so are abomination unto the Lord thy God." (Deut. 22:5.) I do not concur with those who say this forbids a woman to wear pants. Adam Clarke commented on this verse:

…it is very probable that armor is here intended; especially as we know that in the worship of Venus, to which that of Astarte or Ashtaroth among the Canaanites bore a striking resemblance, the women were accustomed to appear in armor before her. It certainly cannot mean a simple change in dress, whereby the men might pass for women, and vice versa. This would have been impossible in those countries where the dress of the sexes had but little to distinguish it, and where every man wore a long beard. It is, however, a very good general precept understood literally, and applies particularly to those countries where the dress alone distinguishes between the male and the female. The close-shaved gentleman may at any time appear like a woman in the female dress, and the woman appear as a man in the male's attire. Were this to be tolerated in society, it would produce the greatest confusion. Clodius, who dressed himself like a woman that he might mingle with the Roman ladies in the feast of the Bona Dea, was universally execrated [abhorred].

The Bible Commentary states on this verse: "…that which pertaineth unto a man], i.e., not only his dress but all that specially pertains distinctly to his sex; arms, domestic and other utensils.... Further, it says, "The distinction between the sexes is natural and divinely established, and cannot be neglected without indecorum, and consequent danger to purity." (Vol. I, pp, 879-880.) Though we are not under the law of Moses, the principle is still clear. When men/boys dress like the more delicate sex, and women wear that which is manly looking, the distinction is blurred. We are sending the wrong message to the world.

Homosexuality is not innate. It is learned. Today's society is pushing in our schools, the media, and streets that homosexuality is normal. When little girls are dressed like little boys, and little boys are dressed like girls, it is no wonder there is confusion. Parents are to blame in the main.

There is also the blurring of the sexes in hairstyles. I recognize that many ball players and other famous people have greatly influenced society. Some men who play various sports – football, basketball, baseball, etc., wear their hair long, but that does not make it right nor wise.  The two men in the Bible who we know had long hair – Samson and Absalom, were not good men. Women also wear their hair short. Yes, it is a culture and relative thing to some degree. But how long is too long? How short is too short? The late brother Guy N. Woods, bald as a cue ball, was asked the question in an open forum concerning Paul's words which read, "Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?" (1 Cor. 11:14.) The question was, "How long is too long?' He jokingly said something like as long as it is no longer than mine. "Nature" in that verse means second nature, a long-standing habit. John wrote of some men who "had hair as the hair of women." (Rev. 9:8.)  When a man's or boy's hair is so long that one cannot distinguish whether he is male or female, it is too long. 

In the homosexual community (broadcasting, if not broadening), a woman with a butch haircut indicates she is lesbian. When a woman or girl wears her hair in this style, she makes a statement to the world, whether she recognizes it or not. Paul said, "And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God." (Rom. 12:2.)

As Christians, we need to be different from the world in rearing our children and influencing our grandchildren. Teach them that it is ok to be different. That does not mean odd. Our dress, hair, and speech should not follow the culture if that culture blurs the sexes. We may be giving the wrong impression by how we look.   Jesus prayed for his disciples, "I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. They are not of the world, even as I am not of the world." (John 17:14-16.) We must live in the world, but we do not have to be of the world. 

James wrote, "Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God." (James 4:4.) Let us not conform to the world but be transformed in speech and appearance.