Captives

Ted Bowling, focusing on Deuteronomy 21:10-14, a passage giving instructions for the treatment of female prisoners-of-war, contends that, far from being a blatant example of sexual exploitation (as some 'progressives' have characterized it), this passage demonstrates God's protection of the most vulnerable among us. In the event an Israelite soldier became infatuated with a female prisoner-of-war, God protected the woman from a "one-night fling" in an effort to prepare her for an honorable marriage. She was to shave her head, removing any temptation from the young man, and enabling the woman to mourn for her family for thirty days. During this time of transition, she is given lodging as a guest in her captor's home, given new clothes and initiated into the laws, customs and practices of her new people. At the culmination of this time, the soldier makes the calculated choice of marrying her or setting her free. This thirty-day transitional period severs her from her pagan past and prepares her to enter as a full partner in the marriage relationship. Like the female prisoner-of-war, God's called-out one represent the lowly, rescued from the bondage of sin, experiencing a transition period of sanctification, during which time he is cleansed from his sins, as he awaits a future marriage to the One who has conquered, redeemed, and sanctified him.

When Jesus declared His purpose to the Jews in Nazareth (Luke 4:18-19), the theme of His comments focused on liberty so that humanity can be reconciled and at-one with God. Austin Del Castillo posits that we human beings tend to work at cross-purposes to God, imprisoning ourselves and others in our adversarial relationships. The key to our cell is true forgiveness, for it is only through this means that we will be reconciled to God and to each other.

Austin Del Castillo maintains that the reason we are here is to learn our part in God's plan to reconcile the whole of mankind to Himself. We need to get to know God in order that we feel like Him, think like Him, and act like Him. Without Jesus Christ's atonement, we would be part of the walking dead. God forgives us more than once a day, renouncing His anger and absolving us from a payment of debt. In the Parable of the Unmerciful Servant, we must compare ourselves to the servant who was forgiven 10,000 talents (approximately 200 million dollars), a debt far higher than anyone will ever owe to us. We are fellow incarcerated prisoners, both beholden to God through the very expensive sacrifice of Christ's blood. We are expected to forgive others as God has forgiven us. In Jesus' prayer the night of the Passover, He wasn't just acknowledging that He and the Father are one; He is also expressing the desire that we, His church (and eventually, all of mankind) also be one with them. Forgiveness is something we, like our Heavenly Father and Elder Brother, dispense daily. Lewis B. Smedes, Professor of theology at Fuller Seminary in Pasadena, CA states, "To forgive is to set a prisoner free and discover that the prisoner was you." Forgiving and being forgiven are part of being a family, something that is not forced or coerced, but given freely from the heart. We cannot badger someone into forgiving us, otherwise it is not felt. If we set our minds to never forgive someone even if he is impossibly obnoxious, it erodes our compassion and tenderness, possibly keeping us from entering God's Kingdom. If someone asks us to forgive him, we have the power to dramatically change the world for good.

John Ritenbaugh gives statistics from an army quartermaster who calculated the logistics of supplying food, shelter, and water for 2-3 million Israelites on their 40 year trek across the Red Sea and the wilderness—a task only an omnipotent God could fulfill. As was true in the physical journey of ancient Israel and the spiritual journey of the Israel of God, we have the powerful assurance that God will never leave nor forsake us. When God parted the Red Sea, the problems did not disappear. On our spiritual journey, once we have the benefits of Christ's Passover sacrifice applied to us, our problems do not instantly disappear. Our position is just as precarious as ancient Israel, if not more precarious. As ancient Israel was called out of Egypt, we are called out of spiritual Egypt. We have been in abject bondage to the world‚s corrupt systems and our own carnal desires, having lived our entire lives under Satan's dominion. Christ stated His intention in Luke 4 to preach the gospel to the poor, to heal the broken hearted, to preach deliverance to the captives, to recover the sight to the blind, and to set them at liberty. Jesus explains that the truth is the only thing that will set us free. A major player in our lives or spiritual journey is the truth and how we use it. Though Christ does not do our overcoming for us, He gives us abundant resources to accomplish this daunting task. He gives us in addition to the assurance that He will never abandon us as we struggle in our journey to the Promised Kingdom of God.

John Ritenbaugh focuses upon Abraham's example of going to war. Even though God does not glorify war, there are spiritual parallels we can learn from it, including discipline and self-sacrifice. Abraham was willing to lay down his life to rescue his nephew Lot. His sacrifice shows us what kind of effort and sacrifice is needed to wage spiritual war, getting the Gospel out despite the militant resistance of Satan and his demons. They are masters of keeping us off balance, keeping the pressure on us, dogging our heels, trying to make us miss the mark, and preventing us from rescuing others held captive. Anyone involved in the work of God is in a spiritual war, often experiencing enervation and temptation to compromise. God provides faith and energy in those occasions to overcome and endure.