God: "I looked for someone to take a stand for me, and stand in the gap" (Ezekiel 22:30)
Ten Arguments against the use of birth control and a response to each: 1. Genesis 1:28; 9:1. But: a. If this were a specific command to every individual, every man and woman would be required to marry. But clearly marriage is not a universal obligation (Jesus, Paul, 1 Cor. 7). b. This text does address the responsibility to bear children but says nothing about how many or for how long. Nothing in the text explicitly requires us to have as many children as is biologically possible. c. Gen. 1:28 must be read in the light of 1:26. 2. Deut. 23:1 – The argument is that this prohibition reflects God’s displeasure with any means of birth control. But: a. There is nothing to indicate that these men were castrated as a means of birth control. b. In all likelihood, this refers “not to states of infertility produced by illness or accident, but to deliberate acts of castration at times associated with pagan worship in the ancient Near East” (Davis, p. 37). 3. Genesis 38:6-10 (Deut. 25:5-10). But: a. Onan’s sin was not that he violated the general command to have children, but that he violated the specific obligation in the law of levirate marriage. His action was sinful not because he used a form of birth control, but because he disobeyed a legal responsibility to raise up seed in his deceased brother’s name (probably because he didn’t want to assume the personal and financial obligation of raising them). b. Lev. 20:10-21 lists specific sexual crimes punishable by death under the Mosaic Code. If coitus interruptus, such as that committed by Onan, were regarded as an abuse or sin, one would expect to see it in this list. 4. Psalms 127:3-5; 128:1-6 – No one would dare disagree that children are a wonderful blessing from the Lord. But: a. Why should we conclude from these texts that we are morally obligated to have as many children as is biologically possible? b. As with all God's blessings, we must be wise and prudent stewards in the enjoyment of them. 5. The purpose of sex in marriage is procreational, not recreational. But: a. The Bible reveals at least [four other] purposes for sex in marriage. b. “If sex were intended only for procreation, then it would be strange that nature has it that women can procreate less than half of their married life…and then only at a very limited time each month” (Geisler, p. 215-16). c. If this argument were valid, it would be sinful for a married couple to have sexual relations subsequent to female menopause or a hysterectomy or in cases where either husband or wife is sterile. 6. Birth control is unnatural and artificial. Common sense suggests that the purpose for human sexual organs is reproduction. Anything that prohibits or interrupts the sex organs from performing their appointed role is thus sinful. But: a. “If the sole purpose of sexual intercourse is procreation, then why did God give women the desire for sexual intercourse at times when they cannot become pregnant? Does not the natural order of things, then, demonstrate that procreation is not the only purpose of sex?” (Feinbergs, p. 175-176). b. We do many so-called unnatural things that run counter to and hinder so-called nature, none of which any of us would regard as immoral or unbiblical: shaving, air-travel, mowing the lawn, etc. c. If we consistently applied this principle we would be forced never to employ medical assistance, medication, or surgery. d. Those who employ this argument concede the use of the rhythm method and abstinence during times of ovulation, none of which is itself natural (charting or scheduling intercourse based on body temperature, etc., is hardly natural; and abstinence runs counter to the natural sex drive). 7. Birth control betrays a lack of trust or faith in the sovereignty of God. He is Lord over the womb. If God wants us to have children, He should be free to bestow them. If He doesn’t want to, He (and He alone) should have the power and prerogative to prevent conception. But: a. We must be careful that our trust in God is not simply irresponsible behavior. b. If this argument were consistently applied, we should never work, use locks or alarms on our homes, save money for emergencies, purchase life or health insurance, wear safety goggles when using a weed-eater, use sun-screen when outside, or support the police or national defense. 8. Birth control has the potential to alter in a destructive way our concepts and experience of love and commitment. But: a. The fact that birth control may yield negative consequences does not itself make birth control wrong. The absence of intimacy, promiscuity, etc., are wrong, not because one may have employed a contraceptive device, but because such things are declared to be wrong in the Bible. 9. Birth control encourages promiscuity among both married and unmarried people. But: a. We must distinguish between an object and the purpose or use to which an object is put. Cars are not sinful simply because people can use them to escape the scene of a crime they’ve just committed. The fact that an object can be used for immoral purposes does not necessarily prove the object is in and of itself immoral. 10. Birth control devices have negative side-effects and are detrimental to one’s health. Since our bodies are the temple of the Holy Spirit, we should not employ those things that do damage to our physical constitution. But: a. If a birth control device is found conclusively to have physical destructive side-effects, it should not be used. But such scientific evidence does not exist for all methods of contraception.
(Acts 8:5-25; 19:1-12)
A CAREFUL study of the New Testament will give
us a thorough knowledge of the workings of the
Holy Spirit. We must study this subject as a whole
in order to arrive at the truth. We have otherwise
discussed the baptism of the Holy Spirit and the oper-
ation of the Holy Spirit. In this sermon we shall
study the miraculous gifts of the Holy Spirit. Let
us build this sermon from point to point, like the steps
in a stairway, until we arrive at the portal of clear
understanding.
1. God gives the Spirit by measure unto men (John
3 : 34). Jesus Christ alone possessed the Spirit without
measure, or limitation (Col. 1:19).
2. The greatest measure of the Holy Spirit was the
baptism of the Holy Spirit. This measure was admin-
istered by Jesus Christ only, as the fulfillment of prom-
ise (John 14:16, 17; 16:7; Acts 1:4, 5). It occurred
only twice in the divine record: on the day of Pente-
cost (Acts 2), and at the conversion of Cornelius (Acts
10:44-46). In each case it was a special miracle for
a special purpose. Peter's account of the matter (Acts
11 : 15-18) makes it very clear that no such a manifes-
tation had occurred since the beginning — or Pentecost
— up to that time. And there is no such manifestation
recorded afterwards.
3. There was another measure of the Holy Spirit
which was accompanied by miraculous gifts.
a. The language of Jesus regarding believers (Mark
16:15-18).
b. This prophecy fulfilled (Acts 8:7, 8; 19:11, 12;
28: 3-10). These signs did follow all that believed.
c. What were these gifts of the Spirit? (1 Cor.
12:4-11.)
d. How was this measure of the Spirit conferred?
(Acts 8:17.) By the laying on of the hands of the
apostles. Philip was not an apostle, but an evangelist
(Acts 21:8), and one of the seven deacons that had
been chosen at Jerusalem (Acts 6:3-5). The power
to perform miracles had been given him by the laying
on of the apostles' hands (Acts 6:6), but he could not
transfer this power to others, as he was not an apostle.
Hence it was necessary that Peter and John be sent
down from Jerusalem to confer this power (Acts 8:
14). Simon saw how the power was given (Acts 8:
18), and tried to buy it with money, for which he was
severely rebuked by Peter (Acts 8:20-23). The apos-
tles could not confer this power by prayer; but per-
sonally by the laying on of hands, as is evidenced from
the fact that they came all the way from Jerusalem to
Samaria for this purpose (Acts 8:14-17).
Consider also Acts 19 : 1-12. Paul finds a band of
disciples at Ephesus. Since the validity of John's bap-
tism ceased with the institution of Christian baptism,
these disciples were baptized into Christ, becoming
Christians. The same measure of the Spirit is con-
ferred upon them by the laying on of Paul's hands
(Acts 19: 6).
We note that this measure was not conferred upon
any but those who had believed and obeyed the gospel;
and that it was conferred only by the apostles by the
laying on of their hands.
e. For what purposes were these gifts conferred?
To confirm the preached "Word (Mark 16 : 20; Heb. 2 :
3, 4). God bore witness to the testimony of the apos-
tles by these demonstrations. They were also for the
purpose of establishing the churches firmly in the faith
(Rom. 1:11; 1 Cor. 2:1-5).
f. Under what circumstances could these miracles
be performed? (Acts 28:3-10.) Paul could heal the
sick. Why, then, did he leave Trophimus sick at
Miletus? (2 Tim. 4:20.) Evidently because even the
apostles were limited in their possession of this measure
of the Spirit, and could exercise it only for the pur-
pose of exhibiting the glory of God.
g. How long did this power last? Since it was con-
ferred by the laying on of the apostles' hands, we can
readily see that the power of conferring this measure
of the Spirit passed away with them, and that the
miraculous gifts themselves ceased with the death of
those upon whom the apostles had laid their hands (1
Cor. 13:8). While the church depended upon oral
instruction in its infancy, God attended it with signs
and miracles. But when the church became a per-
fected body (Eph. 4: 13), such miracles were no longer
necessary (1 Cor. 13:9-12).
4. There is the ordinary measure of the Spirit which
is given to every baptized believer of the gospel. This
measure is received by the hearing of faith (Rom.
10:8; Gal. 3:2). It is received after repentance and
baptism (Acts 2:38). The Spirit dwells in the heart
of every Christian by faith (Rom. 5:5; 1 Cor. 6:
19; 2 Cor. 1:22; Eph. 1:13; Gal. 4:6; 5:22-25).
5. These three measures of the Spirit are spoken of
as gifts. The baptism called a "gift" (Acts 11:17).
The extraordinary measure conferred by the laying on
of hands manifests itself in "gifts" (Heb. 2:4; Rom.
1:11). The ordinary measure spoken of as a gift
(Acts 2:38). Hence, though there is but one Spirit
(Eph. 4:4), there are diversities of gifts, differences
of administrations and diversities of operations (1
Cor. 12:4-6).
"We conclude with an exposition of Eph. 4 : 7-16 :
"But unto every one of us is given grace according
to the measure of the gift of Christ. Wherefore he
saith, When he ascended on high, he led captivity cap-
tive, and gave gifts unto men." What were these
gifts? By or through one Spirit, who came at Pente-
cost to abide with us forever, "he gave some to be
apostles; and some, prophets; and some, evangelists;
and some, pastors and teachers." For what purpose?
"For the perfecting of saints, unto the work of the
ministry, unto the edifying of the body of Christ."
And how long would these gifts last? "Till we all
attain unto the unity of the faith, and of the knowledge
of the Son of God, unto a full-grown man" (that is, an
established or perfected body), "unto the measure of
the stature of the fulness of Christ."
So all spiritual gifts came to an end when the
church was fully established (1 Cor. 13). Now abides
the more excellent way of love.
