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What the Bible says about Fornication Defiles
(From Forerunner Commentary)

Genesis 2:21-24

It is a damning testimonial of our society's state of morality that changing the definition of marriage is being seriously discussed. If the discussion results in marriage being opened up to combinations of people other than one man and one woman, we can mark it as the death-knell of the nation. No society has ever endured far beyond the demeaning of the marriage institution.

From a biblical perspective, marriage is humanity's founding institution. After He created Adam and Eve, God immediately united them as husband and wife. Their union became the bedrock upon which human civilization was built. As much as evolutionists have tried to dispel the notion, humanity is one large family, and family begins with marriage.

Various kinds of families have been tried throughout history—polygamous, incestuous, communal, etc.—but none of them have really worked. All stable, enduring societies cherish the one-man-one-woman lifelong bond of marriage. Rome, for instance, flourished during its centuries as a republic due to its tenacious grip on what has become known as the "traditional family." It is renowned for its total lack of divorce throughout this period. Rome's slow decline can be traced to the time when easy divorce and open promiscuity began to cheapen the marriage covenant's worth.

This should give us an indication of where America—and to a similar extent, the rest of the Western world—is on the timeline of societal decline. Divorce and promiscuity became commonplace not long after World War II. In the nearly sixty years since that time, divorce rates have hovered around 50%, and out-of-wedlock sex is nearly universal. Roughly a third of America's births are illegitimate. And since the late 1970s, homosexuality has increasingly become accepted as just another lifestyle choice, despite the ravages of AIDS.

The legal recognition of traditional marriage acknowledges its benefits to society as a whole. Traditional marriages produce children, who extend the nation's existence, ideals, goals, and wealth for another generation. Traditional families are healthier, more stable, and more productive than other kinds of families, resulting in a net gain for society. Homosexual unions can never even hope to provide society any of these benefits.

The apostle Paul writes in Hebrews 13:4, "Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge." The use of both "fornicators" and "adulterers" is significant here because the former covers all sexual immorality, while the latter describes marital infidelity. Homosexuality, then, included under the general term "fornication," has no place in godly marriage. Using Paul's language, it is defiling, thus perverse, base, and unwholesome. There should be no debate within the church of God that such an abomination has any place among God-fearing Christians.

Looking beyond this ungodly attempt to pervert the noble institution of marriage, Christian husbands and wives need to take stock of their own relationships, asking such questions as: Are we making the most of our marriages? Are we good examples of what Christian marriages should be? Are we honoring God in these God-plane relationships? Do our children see how much we love each other? Are we truly united in belief and practice? How can we improve our marriages?

Then, even if society crumbles around us, we will have created an environment of strength and unity in which to rebuild an even better world for our children and grandchildren.

Richard T. Ritenbaugh
In Defense of Marriage

Exodus 20:14

The nation has been wringing its collective hands over the pederasty scandal among Catholic priests. Not only have the dangers and foolishness of the doctrine of priestly celibacy been exposed, but the disgraceful situation has also revealed the absolute bankruptcy of biblical morality and ethics throughout the Catholic hierarchy. It presents the picture of a feeble old man holding his hands out in dismay, saying, "What should I do?"

Like most of mankind, even many "Christians," Catholic theologians threw out the Bible as the basis for their beliefs a long time ago. Tradition and the pontifications of the Popes hold at least as much sway as God's Word, and truth be told, probably more—much more. Thus, looking to the Bible for answers to the current crisis will not be a common action.

Of course, the seventh commandment—"You shall not commit adultery" (Exodus 20:14)—covers the perversions of pederasty, as it also covers homosexuality, the unmentioned other half of this equation (see Leviticus 18:22; Romans 1:27). Though the Bible does not specifically say, "You shall not uncover the nakedness of a child," the underlying assumption is that this would be universally known to be evil. In any case, sexual relations with a minor outside of marriage would be fornication, a sin covered in numerous verses.

What is the proper biblical penalty for pederasty? As mentioned, pederasty is not found in the Bible, but the instructions concerning fornication and homosexuality can give us guidance. Notice Leviticus 20:13: "If a man lies with a male as he lies with a woman, both of them have committed an abomination. They shall surely be put to death. Their blood shall be upon them." The penalty for fornication varied according to the situation. In a case of rape—in which the woman's cries for help could not be heard—only the man was put to death (see Deuteronomy 22:25-27). By combining these two penalties, the child-molester would be put to death, while his traumatized victim would not be punished.

Of course, this solution would never be used in our modern, therapeutic, humanistic society. Even though our good and just Creator God gave these laws to regulate behavior among carnal people, the "wise" and politically correct people of today think of such a penalty as harsh, barbaric, and cruel.

Yet, how else can human society deter further criminal and sinful behavior? The penal law God gave to Israel—based on the "eye-for-an-eye" principle (Exodus 21:23-25), that is, punishment to fit the crime—had four primary characteristics that our system lacks. To produce deterrence, punishments were:

1. applied equally to all people: rich, poor, high, low, Israelite, or Gentile (see Exodus 12:49).
2. executed publicly as an example to the community (see Leviticus 24:13; Deuteronomy 21:21).
3. generally "brutal" to teach the serious effect of sin (see Deuteronomy 13:11; 20:16-18).
4. enacted swiftly to link crime to punishment (see Ecclesiastes 8:11).

Today's sentences vary from jurisdiction to jurisdiction, and sometimes trial to trial; occur out of the public eye, usually in a prison; lack teeth, so much so that in some cases inmates prefer prison life to life on the outside; and descend on the criminal months or years after his crime. Little in the modern system commends itself to true justice or the betterment of humanity.

If we desire a little bit of hope, it is good in these days of continuing decline—what judge Robert Bork called "slouching toward Gomorrah"—to remember the words of Amos 5:15: "Hate evil, love good; establish justice in the gate. It may be that the LORD God of hosts will be gracious to the remnant of Joseph." The bad news is that this ray of hope shines through only after a great storm of grief and destruction—God's justice—that looks imminent. The good news is that, after that, Jesus Christ will establish His truly just government on the earth to rule for all eternity (Isaiah 11:1-5)!

Richard T. Ritenbaugh
Deterrence

Mark 1:41

Under the Old Covenant, touching the unclean defiled a person (Leviticus 5:3), but Christ showed that under the New Covenant, this was not so. Instead, evil thoughts, murders, adulteries, fornications, thefts, false witness, and blasphemies are what defile a person (Matthew 15:18-20). Jesus never did any of these evil acts, and contrary to what the Jews thought about touching a leper, He could never be defiled.

However, when we view His touching the leper as a defiling act according to the Old Covenant, it reveals a realistic picture of the distinction between man and God. God put the filthy sins of the world on Christ so that we may be cleansed and forgiven. Christ "who knew no sin [took sin on Himself] that we might become the righteousness of God in Him" (II Corinthians 5:21).

God's power to intervene is apparent in this healing, as the cleansing of the leprosy occurred immediately, instantaneously, upon touching him. If the healing had taken a prolonged time, the world would have had an opportunity to deny that Christ had healed the leper. They would likely have claimed that the natural healing process of the body made him well. Following Jesus' example, the apostles also laid hands on the sick, by which the power of God's Holy Spirit healed them (see Acts 10:38; I Corinthians 12:9).

Martin G. Collins
The Miracles of Jesus Christ: Healing a Leper (Part Three)


 




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