Expert: Elder Greg Madden - 4/26/2010

Question
Man made or Sin: Regarding sins and losing the holy ghost- is drinking, cutting your hair, smoking, and wearing pants a sin that will put you at risk of losing it or you will lose it? If you leave a holiness church can you go back if you have done any of these?

Answer
Nicole,

Thank you for your questions, and the opportunity to help. I will try to breifly address each of the issues you brought up...


1. Looseing your salvation.

No you cannot "loose" your salvation, but you can forfeit it. Yes there is a vast difference. To "loose" ones salvation is likened to "loosing your keys" or if you will "miss-placing" something. You don't say "Now where did I lay my salvation at. I know it's got to be here somewhere." This is just silly.

You see, as a "recovering Calvinist" I have heard the doctrine of unconditional eternal security preached so strong that I literally have heard preacher say that those who have been saved, even if they are in the very act of adultery, if the Lord should return at that very moment, that they would be raptured into heaven. This is simply un-Biblical!

On the other hand, the Bible does teach us that every Christian will be persevered unto the end and be saved because of the power of Gods grace pledged for their support. The Bible teaches us that any saved person who has sinned (backslidden), but has a desire to repent, may do so and be restored to God's favor and fellowship. However, since man continues to have free choice, it is possible because of temptations and the weakness of human flesh for him to fall into the practice of sin and to make shipwreck of his faith and be lost once again.
Scripture References: I Timothy 1:18,19; John 15:1-7; Colossians 1:21-23; Hebrews 3:14; 2 Peter 2:20,21

The Bible clearly states that we are saved by grace through faith (Ephesians 2:8) and that the just shall live by faith (Hebrews 10:38; Romans 1:17; Galatians 3:11; Habakkuk 2:4). As the believer's salvation is received, not by an act of righteousness but by an act of faith, so the believer's salvation is maintained, not by acts of righteousness but by a life of faith.

His spiritual growth varies in excellence and degree according to the yieldedness and attention he affords to the Spirit who is at work within him. Yet all the while as the perfecting processes go on, he is credited with the perfection through the imputed righteousness of Christ by faith. Through the process of "becoming conformed" he is secure; his salvation is sure. "There is therefore now no condemnation to them which are in Christ Jesus" (Romans 8:1).

God does not let anyone go easily. (See Romans 10:21 where Paul was speaking of Israel, but the principle applies.) But a believer can be lost if he disregards the continuing checks of the Holy Spirit and reaches the point where he rejects Jesus as his Savior.

It is possible to believe for a while and in time of temptation to fall away (Luke 8:13). It is possible for the weak brother to perish for whom Christ died (1 Corinthians 8:11). It is possible for a name to be written in the Book of Life and then removed from the Book (Revelation 22:19).

You may be asking "Then at what point does a true Christian then forfeit their salvation?" A Christian forfeits their salvation through the same means they receive their salvation. The Biblical means of salvation is "by grace through faith" (Rom. 10:9,10; Eph. 2:8,9). It is received by believing faith, therefore it is forfeited by unbelief.

However, it is not always possible to determine whether a person has already turned his back on Jesus as his Savior. Therefore it is well to leave judgment of these matters in the hands of the omniscient God. Of this we can be certain, however; if God does not give up in His efforts to bring the prodigal back, neither should the church of Jesus Christ. Too often people write off an individual when God has not written him off at all.


As to the specific things you mentioned, here is my thoughts on those...


A. Drinking

The Scriptures speak often of the destructive power of alcohol. The consumption of alcohol impairs judgment, inflames passions, and invites violence (Lev. 10:8-11; Prov. 20:1, 23:29-35, 31:4,5).
 
There are 637 references to wine, drink and drinking in the King James Version of the Bible. Most people think in today’s terms, believing that when wine is mentioned it refers to alcoholic wine. Actually, that is not necessarily true. Thirteen different words are translated "wine" in the King James Version of the Bible. The word wine has a wide range of meaning in the Bible, covering everything from grape juice, to concentrated grape syrup to alcoholic wine.
 
Old Testament Hebrew Words for Wine...
 
"yayin" -- It is a general term for grape beverages and includes all classes of wine, non-alcoholic or alcoholic; unfermented, in the process of fermentation and fermented. (Proverbs 31:4) The context will show whether it is alcoholic wine or not. Yayin, when used properly was always diluted with water.
 
"shekar" -- It is the word for strong drink, unmixed wine. Yakin is wine to be distinguished from Shekar, or strong drink. The former is diluted with water; the later is undiluted." Shekar was not diluted with water." (Numbers 28:7)
 
"Tirosh" -- This word refers to fresh grape juice. It is referred to often as new wine or sweet wine. (Proverbs 3:10; Deuteronomy 7:13)
 
New Testament Greek Words for Wine...
 
"oinos" is the counterpart to the Old Testament word yayin. It is a general term for grape beverages and includes all classes of wine, non-alcoholic or alcoholic; fermented or unfermented. The context has to be used to determine whether the drink was intoxicating or not. (Luke 10:34; Ephesians 5:18). Oinos, when used properly was always diluted with water.
 
"sikera" is the counterpart to the Old Testament word shekar. It is the word for strong drink, unmixed wine. (Luke 1:15)
 
"gleukos" is the counterpart to the Old Testament word tirosh. This refers to fresh wine, a new wine or freshly squeezed grape juice.
 
Why believers should abstain from drinking alcohol…
 
1.  Drinking leads to Drunkenness
 
Drunkenness is condemned in the Bible
Isaiah 5:11, Proverbs 23:20, Romans 13:13, Galatians 5:19a & 21, Ephesians 5:18
Drunkards will not inherit the Kingdom of God
1 Corinthians 6:9-10
 
The fact is that the Bible clearly condemns drunkenness. Drunkenness is a serious matter.
 
2. The Bible condemns strong drink
Proverbs 20:1, Isaiah 5:11, Proverbs 23:29-31
 
What was strong drink in Bible times?
 
Distillation was not discovered until about 1500 A.D. Strong drink and unmixed wine in Bible times was from 3% to 11% alcohol. Therefore, since anybody in biblical times who drank unmixed wine (9-11% alcohol) was definitely considered a barbarian, then it is obvious that a Christian should not drink hard liquor at all.
 
Christians should not drink strong drink. Since wine has 9 to 11% alcohol and one brand 20% alcohol, you should not drink that. Brandy contains 15 to 20% alcohol and hard liquor has 40 to 50% alcohol (80 to 100 proof), and that is obviously excluded.
 
3. In Bible times what Christians drank was sub-alcoholic (purified water).
 
Remember the Hebrew word "yayin" and the Greek word "oinos". These were the companion words for wine whether fermented or unfermented. In fact, whether fermented or not, it was mixed with water.
 
All alcoholic beverages used in our culture fall under the biblical classification of strong drink and are therefore forbidden. The least ratio of water to wine mixture used in Bible times was 3 parts water to 1 wine. That produced a sub-alcoholic drink that was 2.5% to 2.75% alcohol. Normally, the ratio was even higher, up to 20 to 1. There is no Biblical support for a Christian to drink alcoholic beverages today. What early believers drank was sub-alcoholic by today’s standards. Pastors and deacons were cautioned to steer around even the sub-alcoholic stuff (I Timothy 3:3 & 8).
 
Drinking, even social drinking cannot be legitimately supported by the Bible. Every drink that is available today, even beer, falls into the category of unmixed or strong drink. Clearly, Christians should not drink alcoholic beverages. Drinking socially is a worldly activity and in light of the fact that believers are neither to be conformed to the world (Romans 12:2) nor love the world(I John 2:15) our choice should be clear. We are to be separate from the worldly system (II Corinthians 6:17) and a light to the world (Ephesians 5:8; Philippians 2:15).
 
Social drinking has not enhanced the acceptability for some, who call themselves Christians in society, it does not advanced the cause of Christ, and it does not glorify God, Social drinking is simply a means which the devil uses to blunt our testimony for Christ and squeeze us into his mold.


B. Cutting hair.

A passage that mentions hair length in the New Testament is 1 Corinthians 11:3-15. The Corinthian church was in the middle of a controversy about the roles of men and women and the proper order of authority within the church. In the Corinthian society, women showed submission to their husbands by wearing a veil. It seems that some of the women in the church were discarding their veils, something that only pagan temple prostitutes or other rebellious women would do. For a woman to come to church without her veil would be dishonoring to her husband, as well as culturally confusing. By the same token, for a man to wear a veil or to somehow have his head covered during worship was not culturally acceptable in Corinth.

Paul appeals to biology to illustrate the appropriateness of following the cultural standards: women naturally have longer hair than men, and men are much more prone to baldness. That is, God created women with a “natural veil” and men with an “uncovered head.” If a woman spurns the mark of her submission (the veil), she may as well shave her head (verse 6). His point is that if the culture says a woman should not be bald (going without her natural covering), then why would she reject that same culture’s standard of wearing a veil (going without her cultural covering)?

For the man’s part, it is unnatural for him to have “long hair” (verse 14). His hair is naturally shorter (and thinner) than the woman’s. This corresponds to the Corinthian tradition of men not wearing a head covering during worship. Paul urges the church to conform to the generally held ideas of male and female appearance.

While hair length is not the main point of this passage of scripture, we glean the following applications from it. 1) We should adhere to the culturally accepted indicators of gender. Men should look like men, and women should look like women. God is not interested in, nor does He accept, “unisex.” 2) We should not rebel against the culture just for the sake of rebelling, in the name of some sort of Christian “liberty.” It does matter how we present ourselves. 3) Women are to voluntarily place themselves under the authority of men in the church. 4) We should not reverse the God-ordained roles of men and women.

Our culture today does not use veils or head coverings to indicate submission to authority. The roles of men and women have not changed, but the way we symbolize those roles changes with the culture. Rather than establish legalistic standards of hair length, we must remember that the real issue is our heart condition, our individual response to the authority of God, His ordained order, and our choice to walk in submission to that authority. Men and women have different, God-ordained roles, and part of that difference is shown by their hair. A man's hair should look masculine. A woman's hair should look feminine.(gotquestions.org)


C. Smoking.

While smoking and chewing tobacco does not impair one’s judgment nor carry many of the relational side effects of alcohol and illegal drugs, tobacco has now proved to be a primary health concern. Yet young people year after year are becoming hooked on the habit through effective ad campaigns that deceptively associate smoking with maturity and popularity.

For many years the surgeon general of the United States has warned society of the dangers of smoking, even to the point of forcing tobacco companies to place the warning on their products. But not until the casualties of mouth and lung cancer and addiction to tobacco began to increase did people take the warning seriously. When it became evident that non-smokers were becoming victims of diseases caused by inhaling second-hand tobacco smoke, then society began mounting major opposition to the use of tobacco. While medical studies in recent years have shown conclusively that smoking is the leading cause of lung cancer, the church has opposed the use of tobacco because it is a habit that is harmful to a Christian’s testimony as well as to a Christian’s body, which is the temple of the Holy Spirit.

With these realities about alcohol, tobacco, and drug use, the argument for abstinence is well established. The Christian is called to a higher standard of self-control and self-denial concerning those things not beneficial to his physical and spiritual well being. To argue for any level of "moderate use" of alcohol, narcotics, or tobacco is to be insensitive to the weight of Scripture and the present perils of our society. Christians realize the pressing need for a pure testimony before our world. As the apostle Paul said, "I urge you . . . in view of God's mercy, to offer your bodies as living sacrifices, holy and pleasing to God—this is your spiritual act of worship. Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God's will is—his good, pleasing and perfect will" (Romans 12:1,2).


D. Wearing pants.

The question about whether Christian women should wear pants or slacks is an issue that is raised about externals when the life of the child of God should rather be about a spiritual relationship based upon our position in Christ as believers. The obedience of a child of God is not measured by what clothing we wear but by our walk in the Spirit (Galatians 5:16).

When looking at “doubtful things," we need to use Scripture in context for the principles that will help us walk as believers, which means considering the dispensation and the whole counsel of God and not taking passages out of context. There is a passage in the Old Testament that speaks about a woman wearing men's clothing: "A woman must not wear men's clothing, nor a man wear women's clothing, for the LORD your God detests anyone who does this" (Deuteronomy 22:5). The context of this passage is the second giving of the law to the nation of Israel as they were poised to enter the Promised Land. Deuteronomy 22:5 is an admonition not to live as a transvestite. This has to do with more than just clothing; it also speaks of a life that emulates in every way those of the opposite sex. Transvestitism was a practice of the Canaanites, and Israel was to consider it an abomination. We take a principle from this and apply it to our lives as believers, but we must use it in the context in which it is given and do so in relation to the dispensation of grace.

The Apostle Paul wrote extensively on the difference between the law and grace in Romans. We are not justified by our adherence to the law, but we are justified by faith in Christ (Romans 3:21-28). The believer in Christ Jesus is "dead" to the constraints of the law. "But now, by dying to what once bound us, we have been released from the law so that we serve in the new way of the Spirit, and not in the old way of the written code" (Romans 7:6). Therefore, a believer does not live by legalism, nor by license, but rather by grace.

What has that to do with a believing woman wearing pants? There is no biblical law that says what a woman should wear or not wear. Rather, the issue is one of modesty. Paul addresses the modesty of women in his first letter to Timothy. "I also want women to dress modestly, with decency and propriety, not with braided hair or gold or pearls or expensive clothes, but with good deeds, appropriate for women who profess to worship God" (1 Timothy 2:9-10). The Greek word translated "modest" is the Greek word kosmios, which is translated twice in the New Testament, once as "modest" in this passage and once as "of good behavior" in 1 Timothy 3:1. It came to mean "well-arranged, seemly, and modest."

The word clothes is the Greek word katastole. The meaning of the word was "to send or to let down or lower." It was primarily a garment that was let down and in that day referred to a stole or a loose outer garment worn by kings and persons of rank. Since we know that Paul was not speaking to people of rank, the context here is simply modest attire, and it does not specify what that entails. Paul addressed this issue here because the women in the church were trying to outdo each other in how they dressed, and the flashier the better. They were losing sight of the things that should adorn a godly woman—humility, sobriety, godliness, and good works. The words "dress modestly" are not used here in the context of specific garments, but rather to being clad in a modest covering. It should not be used to prove a prohibition against wearing pants (also see 1 Peter 3:3-4).

So, the issue is that a woman should wear modest clothing. Whether or not that includes a pair of slacks should be a matter for the woman's own conscience before the LORD. If a woman allows her outward appearance to be the measure of her inward relationship with Christ, she is living under the constraints of legalism. Born-again women are free in Christ to wear whatever modest apparel they choose, and the only judgment they should be under is that of their own conscience. "Everything that does not come from faith is sin" (Romans 14:23). We are not to allow our consciences to be dictated to by legalism and the consciences of others, but by our own relationship with Christ. "I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me" (Galatians 2:20). God will take care of the outward woman if we walk in obedience in the inward woman.(gotquestions.org)


2. As to returning to a "Holiness church" after doing any of these things, I would say that most would most certainly alow anyone to return to their church. However, I know of some that would simply not allow anyone to return. It is a sad case, but it does happen.

Nicole, please let me know if this helps or if you have any further questioins.

Elder Greg Madden