What the Bible says about Defilement
(From Forerunner Commentary)
Unclean in Scripture means "to be defiled, polluted, unhealthy, or unfit," and refers to foods that are unfit, defilement of religious character, and moral or spiritual impurity. The word "defilement" describes a sinful and unfit condition (Isaiah 6:5). The Old Testament distinguishes between what is clean and helpful and what is unclean and unacceptable (Leviticus 10:10). The New Testament deals more with the spiritual application and lists uncleanness or moral defilement along with fornication and other sins as "works of the flesh" (Galatians 5:19-21).
In the gospels, "unclean" describes those who are possessed by demonic spirits through constant submission to evil. Uncleanness represents sin, and sin separates man from God. Because of sin, "we are all like an unclean thing" (Isaiah 64:6). Believers are not called to uncleanness but to live in holiness (I Thessalonians 4:7). We are not to yield our members to uncleanness but to righteousness and holiness (Romans 6:19).
The teaching about uncleanness springs from the concept of God's holiness (Leviticus 11:44-45). It is a miracle in itself that freedom from uncleanness and guilt is possible through God's grace. Holiness within, purity of heart, is possible through the exercise of faith in Christ's redemptive work and obedience to His truth.
Martin G. Collins
The Miracles of Jesus Christ: Two-Demon Possessed Men Healed (Part Two)Related Topics: Ceremonial Purity | Clean/ Unclean Distinction | Defilement | Holiness | Moral Impurity
The third plague, striking Egypt unannounced, hit the Egyptians in their religious ritual: They were a scrupulously clean people, believing that dirt and vermin made them impure and defiled. They bathed and shaved their bodies regularly to maintain their purity and superiority, but infected with lice, they could not worship in any temple. In addition, this plague struck the beasts also (verse 17), many of which were sacred animals kept in their sanctuaries. So, not only were the Egyptians defiled, but their gods and temples were defiled also.
Pharaoh's magicians could not duplicate this third plague in even a small way, so they admitted that Israel's God was greater than any of theirs (verse 19). God showed these pagan people that He controlled the creation and could do with it as He wished. The plagues on Egypt continued in this manner in sets of three, in which Moses and Aaron announced the first two and the third would descend unannounced.
Mike Ford
Animal Idolatry
On the Day of Atonement, God requires that absolutely no work be performed (Leviticus 16:29; 23:28-31; Numbers 29:7), symbolizing that human effort is completely useless in making the proper atonement needed to keep living after sin. The Israelites could do nothing but observe what occurred at the Tabernacle, watching as the young goat was led away with all their sins. Likewise, we can do absolutely nothing to add to Christ's atoning work. Thus, it is a day without work for us as well.
Israel's works nearly condemned the nation to obliteration. In particular, the Golden Calf was a work of Aaron's hands (Exodus 32:4-5). No matter how he tried to pass it off, he deliberately fashioned an idol out of gold, something he had to work at. Similarly, the work of Nadab's and Abihu's hands included offering profane fire (Leviticus 10:1). In Haggai 2:14, God remarks on Israel's spoiling of everything she puts her hands to: “'So is this people, and so is this nation before Me,' says the LORD, 'and so is every work of their hands; and what they offer there is unclean.'” The works of men always contain defilement, so on the day when God removes the filth, no work can be done, lest more corruption be introduced.
The only work permitted on the Day of Atonement was performed by the high priest and by the man who led the azazel away, and both had to have an atonement made for them. For us, it is a day of solemn remembrance of the perfect work of our High Priest, who gave us precious access to the Father and removed our sins.
Atonement is also a day of afflicting one's soul. This requirement could serve as a reminder of the fasting Moses did during his interactions with God. There is overwhelming gravity in all that was involved when he fasted for forty days on back-to-back-to-back occasions. Two of those times involved meeting directly with God, receiving a pattern for life from His incomparable mind. The middle period of fasting reflects how seriously God regarded the sins and the enormity of what was at stake due to Aaron's and the nation's transgressions.
David C. Grabbe
Who Fulfills the Azazel Goat— Satan or Christ? (Part Four)Related Topics: Afflict Our Souls | Azazel -goat of "Complete Removal" | Azazel Bearing Sins | Azazel Goat | Azazel Led by Fit Man | Cleansing of Peoples' Defilement | Day of Atonement | Defilement | God Removes Israel's Filth | Golden Calf | Israel's Transgressions | Nadab and Abihu's Sin | Who Fulfills the Azazel Goat?
I Peter 1:16 says, ". . . because it is written, 'Be holy, for I am holy,'" which is precisely the lesson contained within Leviticus 22:1-7. Our holy God is clearly saying, "Those who serve Me must also be holy." Holy essentially means "set apart," but it also carries with it the sense of "different," which helps explain why a person or thing is set apart. Certain factors or characteristics distinguish the set-apart one or thing, making it different from persons or things of the same kind.
Holy also has the sense of cleanliness or of being undefiled. God can just as easily be saying to the priests and their children, "I am a clean God, and I want those who serve Me to be clean." In this case, His transcendent purity of intent and character sets Him apart from others or things that people may consider to be god. He is therefore completely undefiled.
The Leviticus passage mentions leprosy, a corpse, and semen. We must not forget that, when this was written, God was addressing a carnal people. Thus, the instruction is couched in physical terms, but we must look for spiritual meaning within the physical instruction.
The Tabernacle, altar, priesthood, furniture, vessels, and all of the rites have spiritual significance, and Paul writes that they are "shadow[s] of good things to come" (Hebrews 10:1). Leprosy is a horrible, dreadful disease, thus it is a type of a spiritual disease. It is externally visible in its disfigurement of its victim's body. At times, there can be running sores. It probably does not parallel any one spiritual disease, but rather it symbolizes any number of sins that disfigure a person's character and/or attitude.
Both a corpse and semen possibly represent carriers of disease. Something causes a person to die, and all too frequently, it is an invisible, internal disease, of which infections and cancers are examples. The widespread AIDS virus is a good example. It can be carried within a man's semen into a woman's body. The carrier may look healthy externally, but a deadly disease is present. Only the carrier may know of its existence within him. A corpse and semen represent sins that are not easily perceived. Withdrawal from participation in the fellowship requires the sinner to exercise discipline, as he may be the only one aware of his problem. Creeping things are also defilements from sins that are less obvious. Perhaps in this case, it might be problems with one's attitudes like resentment, bitterness, envy, jealousy, and lusting.
Regardless of what rendered a person unclean, he was not allowed to participate until he cleaned himself by washing in water, a type of the Holy Spirit. Even then, he was still considered unclean until evening of that same day. This process was a form of excommunication. The unclean person was symbolically excluded from communion with God and held unfit to eat of the holy food of the altar, symbolizing the Word of God, until he had cleaned up his act. Verse 7 distinctly says he was free to eat of the holy things only after the sun went down. Even given this permission, he was still eating in the dark! Though accepted back into fellowship, he was still somewhat removed from full exposure to the light of God's throne until the next day, when complete communication with God was restored.
Taking steps to rid ourselves of uncleanness has awesome ramifications when we grasp how burdened we are with the potential for sin. The apostle Paul labels himself as a wretched man who greatly needed deliverance (Romans 7:24-25). Despite what we can do on our own—and God requires us to strive to do so—complete deliverance can only come through the work of Jesus Christ. It is essential that we know this, yet it is perhaps beyond our full understanding and appreciation that God is so merciful and full of grace to provide the sin offering that precedes us! If it were not for these elements—because we are so full of spiritual creeping things and spiritual leprosy—we would never be permitted to eat from the Lord's table.
I and II Corinthians offers us great comfort by showing that, though one may be cut off from the body, he can return once he has cleaned himself through repentance. It shows that even though he is denied close communion with God because of some spiritual uncleanness, he still remains tied to God through the New Testament priesthood. Disfellowshipping is intended to be a temporary, corrective tool.
I Corinthians 5:4-5 says, "In the name of our Lord Jesus Christ, when you are gathered together, along with my spirit, with the power of our Lord Jesus Christ, deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus." The purpose of excommunication is to save the person from his uncleanness that is destroying his communion with God and others in the fellowship. Therefore, if he can still be saved, that person is not completely cut off from God.
II Corinthians 6:14-17 adds more information to this subject. Paul asks four questions that provide comparisons that clearly urge us to avoid or depart from what is unclean so that we can be at peace and in communion with God. Fellowship with God and being allowed to eat spiritual food from His table are clearly conditioned upon our not falling into uncleanness but instead striving to maintain the purity provided by Christ's sacrifice.
Our part in striving to maintain the purity is to follow Christ's example of thorough dedication in fulfilling the requirements of the burnt and meal offerings. Doing so in no way earns us the fellowshipping privileges expressed in the peace offering, but it does show God our understanding of faith, love, sacrifice, thanksgiving, and the links between total devotion to Him, Jesus Christ, our fellow man, and His wonderful purpose. God has invested a great deal to provide this for us. The least we can do is give back to Him full devotion in our life as a living sacrifice.
John W. Ritenbaugh
The Offerings of Leviticus (Part Five): The Peace Offering, Sacrifice, and LoveRelated Topics: AIDS | Defilement | Disease Metaphor | Disfellowship | Excommunication | Holiness | Holy | Leprosy | Offering, Peace | Offerings of Leviticus | Purity | Set Apart | Transcendent Holiness | Transcendent Purity | Unclean | Undefiled
The priesthood received a portion of some of the offerings, the devoted things that Israel brought to be offered to God. However, they could only eat it if they themselves were clean.
It is important for us to understand that the defiling thing (what makes a person unclean) may not, of itself, be sin—or that the person has necessarily sinned by coming in contact with it. What it represents or symbolizes is important to us here. We are dealing with a ritual, so the defiling thing represents, symbolizes, typifies, sin and its effects. This is not to say that coming into contact with some of these things might not be potentially physically harmful—because disease may very well be communicated by coming into contact with a corpse, for example. Nonetheless, the possibility of defilement by sin is taught in every case in which God declares a person unclean. That person is thus unsuited to serve Him until the defilement is removed through the washing ceremonies He prescribes.
Why is God so insistent about avoiding contamination? The answer appears in Haggai's question to the priests:
On the twenty-fourth day of the ninth month, in the second year of Darius, the word of the LORD came by Haggai the prophet, saying, "Thus says the LORD of hosts: 'Now, ask the priests concerning the law, saying, "If one carries holy meat in the fold of his garment, and with the edge he touches bread or stew, wine or oil, or any food, will it become holy?"'" Then the priests answered and said, "No." And Haggai said, "If one who is unclean because of a dead body touches any of these, will it be unclean?" So the priests answered and said, "It shall be unclean." Then Haggai answered and said, "'So is this people, and so is this nation before Me,' says the LORD, 'and so is every work of their hands; and what they offer there is unclean.'" (Haggai 2:10-14)
God is consistent about avoiding contamination because it is so easy for what is contaminating and defiling to our character to transfer to us. Human nature is like a magnet that attracts defilement. Above all people in Israel, the priests had to be clean, and the principle applies to us. Theirs was mostly a physical cleanliness, but moral, spiritual, and ethical cleanliness is certainly implied. By contrast, ours is primarily a spiritual, moral, and ethical cleanliness with the physical implied.
These Old Covenant laws serve as reminders and guides about how serious God is—and therefore, we should be—about not becoming contaminated by the world.
John W. Ritenbaugh
New Covenant Priesthood (Part Two)Related Topics: Ceremonial Cleanliness | Cleanliness | Contamination from Sin | Defilement | God Demands Cleanliness | Haggai | Physical Cleanliness | Spiritual Cleanliness
Because of this instruction, to an Israelite, a dead body was extremely tainted and profane, requiring both the passage of time and two separate washing rituals before the defiled individual could be declared purified. Without this detailed purification process, a defiled person would be completely cut off from Israel—and thus cut off from God, so great was the potential danger of profaning the Tabernacle of the Lord.
As difficult as it may be to consider the repugnancy of rotting flesh, a potent metaphor for our sinful nature is called for to warn us of the dangers of relaxing our standards within the context of our relationship with God, the purest of all beings. Since we are always surrounded and bombarded by sin, it is only too easy for us to let our guard down and to forget how our transgressions cause our Creator to regard us as unfit to be in His divine presence.
Consider the heavy smoker or the lazy homeowner who fails to maintain his pet's litter box. After long-term exposure to the foul-smelling tobacco smoke, the typical smoker becomes oblivious to the odor fouling his home, his car, and his clothing. After long-term exposure to the excessive bodily waste of his cute, furry companion, a complacent pet lover becomes used to the malodorous assault on his senses. In time, the offensive smells seem to disappear from their nostrils altogether.
Such is the manner of our sins if we are not willing to heed the strong warnings from someone wise like the apostle Paul. Without constant contact with God, we risk becoming used to—and even comfortable with—our defiled manner, and sadly, used to the separation from God. At this point, we are in grave danger. The author of Hebrews, most likely the apostle Paul, writes, “[H]ow shall we escape if we neglect so great a salvation . . . ?” (Hebrews 2:3; see Joshua 23:11-16; Deuteronomy 4:9). Later, he adds, “Beware, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God” (Hebrews 3:12; see II Samuel 12:10; Isaiah 59:2). Hence the need for such an intense and disturbing reproach.
The story of King David and Bathsheba comes to mind as a tragic example of the potential dangers of spiritual complacency (II Samuel 11—12). David was a righteous man—a man after God's own heart—and deeply loved by God (I Samuel 13:14; Acts 13:22; Psalm 17:8). He was not prone to practice sin, but he grew complacent—perhaps too self-assured—and committed a terrible transgression against Uriah, indeed, a sin against God (II Samuel 12:9). Moreover, he remained unaware of the stench of his offense until Nathan the prophet pointed it out (II Samuel 12:7). Psalm 51 reflects his shame and frustration upon recognizing his defiled state.
Ted E. Bowling
This Body of Death
What is God's reaction to presumptuous sin? There is no mercy! He immediately struck Uzziah with leprosy, and the man was cut off. It sounds like he was cut off from just about everything for the rest of his life. He pretty much lost his crown—lost everything. He certainly lost his health, all because he sinned presumptuously.
Ambition is not a trait that impresses God—certainly not presumptuous ambition. He is looking for a humble man who will stay where God has put him and do what God tells him to do. Uzziah was king over God's people Israel. Was that enough? No! To Uzziah, he wanted to be a priest as well.
It was his strength (verse 16), his pride, that drove him to do this presumptuous act. His heart was lifted up within him to make him think that he was worthy of more than what God had given him. He became discontent with his place. He was dissatisfied with what God had given him (his position as king); and he took to himself a position that was somebody else's.
God would never give him the authority to be a priest: He was a Jew, and the law says that only a son of Aaron could be a priest—a Levite. Uzziah knew that! But in spite of all the warnings, all of what God says, and in spite of what the priests themselves told him—he did it anyway.
Is it not interesting that he was struck with leprosy in his forehead? That should tell us something. What does leprosy stand for? What is it a symbol of? Defilement! It is a symbol of uncleanness—of being impure. Remember in the Pentateuch, all those rules about if somebody had a spot then they were to remain outside the camp? And they were to wash and do all various things. What they were looking for was leprosy. All the things that they had to do—all the washings, all the inspections, and everything else—were to certify whether the person was clean or unclean.
God put this uncleanness—this mark of defilement—right on Uzziah's forehead, where he could not hide it. What is right behind the forehead? The mind is the seat of intellect, as well as the seat of our character. The mind is where it is all being stored. That is where we think. God put this mark on this man's forehead to show that his character had been defiled—by presumptuousness, by this overweening pride that he was greater than what God had made him.
This is why presumptuousness is such a terrible, damnable sin—because it defiles character that has been built. It ruins it, to the point that God cannot work with it any more. He says that person shall be cut off from His people. There is no sacrifice for this kind of sin. That is how serious presumptuousness is.
Richard T. Ritenbaugh
Presumptuousness
Human nature, the law of sin within us, is always seeking to pull us again into the defilement of sin, seeking to destroy our hope of sharing life with the holy God. That is why God counsels us in Proverbs 4:23 to keep—that is, guard, preserve, and maintain—our heart. It is very easy to become defiled by lapsing back to old habits. In stark reality, Romans 8:7 and Jeremiah 17:9 show why: "Because the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be." "The heart is deceitful above all things, and desperately wicked; who can know it?" The normal human mind deceitfully convinces each person that they are good and love God, men, and law. But the reality is just the opposite: It is at war with God and men, and hates God's holy, righteous, and spiritual law. It loves itself and its desires far more than anything else. It is this deceitful, self-centered enmity that exerts constant influence, pulling us into the defilement of sin.
John W. Ritenbaugh
The Beatitudes, Part 6: The Pure in Heart
Looking at this in its context, we see that it is speaking first of the exodus of the Jews from their captivity in Babylon, but it is also a prophecy, speaking of a future exodus from a future captivity—from the Babylon that is now forming in this present age. This is very timely for us.
While the Jews were in their seventy years of captivity in ancient Babylon, they did not have the freedom or opportunity to maintain either ritual or spiritual cleanliness, as they would have had in their homeland. About 300 years later, the celebration of Hanukkah—meaning "dedication"—arose from the Jews' attempts to cleanse the worship of God following Antiochus Epiphanes and the Greek army's defilement of the Temple during warfare.
These verses are an urgent command, reminding them of their responsibility to cast off personal defilement of any paganism (or, as we would say today, any worldliness) picked up during their captivity. This had to be done to restore the true worship of the true God when they returned to Jerusalem.
The Living Bible translates verse 11 as follows:
Go now, leave your bonds and slavery. Put Babylon and all it represents far behind you—it is unclean to you. You are the holy people of the LORD; purify yourselves, all you who carry home the vessels of the LORD. (Emphasis ours.)
Their responsibility is clear. Who would be carrying the holy vessels? The priests. We need to note this inference since the whole church is a priesthood, and is so designated in I Peter.
John W. Ritenbaugh
New Covenant Priesthood (Part Two)Related Topics: Antiochus Epiphanes | Casting off Defilement | Casting off Paganism | Dedication | Defilement | Exodus | Feast of Dedication | Hanukkah | Worldliness
The same thought is expressed in Genesis 6:5-7, when the Lord repented that He had made man to live on the earth. It never occurred to God that humans could become so wretched that every imagination, every thought that came to mind was only evil continually. The only thing He could think to do to preserve these people for their time of visitation (salvation) would be to wipe them out before their minds became so abominably corrupted, their conscience so defiled, their character so set, their heart, mind, and spirit so evil, that repentance would be impossible. The only thing to do would be to put them to death, to set them apart for a time when they would have an opportunity for salvation, when the kinds of temptations that were in the world at that time would not be present.
John W. Ritenbaugh
Image and Likeness of God (Part Five)Related Topics: Conscience | Conscience , Seared | Conscience, Cauterized | Conscience, Defiled | Defiled Conscience | Defilement | Imagination Evil | Repentance | Temptation | Unrepentant
The first Kislev 24 prophecy concerns the uncleanness of the covenant people and God's response.
It is important to remember what came before this. Approximately 42,000 Jews had just returned from the seventy-year-long Babylonian captivity. Haggai 1 concerns God stirring up the people to rebuild His destroyed Temple. Ezra's account shows that, after getting this kick-start from God in Haggai 1, Zerubbabel and Joshua did everything precisely as Moses had instructed. The priests were consecrated, an altar was constructed, and offerings were made, all according to God's specifications (see Ezra 3:2; 6:18).
In Haggai 2:16-17, the same primary complaint appears as in Haggai 1, and the same necessary reaction from God. The people were looking to their own affairs rather than to God and His will for them. In Haggai 1, they were more concerned about their houses than about the proper worship of God (verses 4, 9). In Haggai 2:17, God says that the people were not turning to Him.
In both cases, God crippled their productivity. They were putting forth the effort—there was no end of activity—but they produced little. God was cursing the work of their hands to get their attention. Their efforts to build were in vain since they did not have God and His will for them as their top priorities.
We see, then, a humbled people returning from captivity, a newly consecrated Levitical priesthood, a new altar, and the beginnings of a new Temple, yet God still declares the whole nation to be unclean. Because the people are unclean, all the works of their hands are also unclean, including the sacrifices and offerings.
The fact is, under the Old Covenant, there was no way to be spiritually cleansed. God provided instructions on how to be ritually clean, but the Old Covenant did not provide a means to remove sin from the people. The blood of bulls and goats, though required, could not take away sin (see Hebrews 9:11-22). They could only point to the future, perfect Sacrifice that could cleanse them of sin and prepare a people for their Savior (Galatians 3:19, 24). Thus, if they followed God's instructions, they could achieve a level of ritual cleanness or holiness (setting apart), but their sins could not be truly cleansed.
Through a series of questions that Haggai asks the priests, God points out that uncleanness is transferable, but holiness is not. Defilement or impurity can spread from an object to a person to another object, but purity and holiness cannot. Holiness is personal and individual.
This principle is especially interesting in light of what was happening at the time. The people and the leaders were finally in the process of building the Temple, the dwelling place of the Holy God. It contained many objects that were also holy, as well as the Most Holy Place. However, even the presence of God could not, by itself, make the people clean. To make them clean, it would take something more than just having the Temple nearby, with all of its holy objects and even the Shekinah—the glory of God.
This prophecy ends curiously. It does not contain a call to repentance, except perhaps by implication. God says that His people are unclean, that the presence of something holy cannot make them clean, and that they had not turned their hearts toward Him. Then He suddenly says that from this day forward, He would bless.
In most other places where God begins listing the transgressions of His people, He concludes with something that sounds a lot more like a curse than a blessing. Yet here, His blessing seems to be as a consequence of their sinful state. It is not a reward for their condition, but rather, His blessing will be a means to bring them out of it. His blessing is the solution to their wayward hearts and their general uncleanness.
David C. Grabbe
Cleansing God's People
The first Chislev 24 prophecy, found in this passage, concerns the uncleanness of the covenant people and God's response to it. Through a series of questions that Haggai asks the priests, God makes the point that uncleanness is transferable, but holiness is not. Defilement or impurity can spread from an object to a person to another object, but purity and holiness cannot.
This is especially relevant in light of what was happening at the time. The people and the leaders were finally in the process of building the dwelling place of the Holy God. It contained a number of objects that were also holy, as well as the Most Holy Place. Yet, even the presence of God could not, by itself, make the people clean. In order to make the nation clean, it would take something more than just having the Temple nearby, with all of its holy objects and even the glory of God. Something else was required to cleanse the people.
This prophecy has a curious ending. It does not contain a call to repentance, except perhaps by implication. God says that His people are unclean, that the presence of something holy cannot make them clean, and that their hearts were not turned to Him—then He suddenly announces that from this day forward, He would bless. In this first prophecy, God does not specify exactly what the blessing will be, though there is a hint in verse 19: "Is the seed still in the barn? As yet the vine, the fig tree, the pomegranate, and the olive tree have not yielded fruit. But from this day I will bless you." This hint becomes clearer in the next Chislev 24 prophecy (Haggai 2:20-23).
David C. Grabbe
A Blessing in Winter?
Haggai 2:11-14 illustrates the impossibility of holiness being transferred from one to another, and by contrast, how easily defilement is transmitted. The sanctity of something or someone dedicated to God cannot be transferred merely by contact with another. However, the defilement of an unclean thing transfers easily to the clean, defiling it!
Washing is the primary means of ceremonial purity. From these biblical examples, John Wesley's well-known comment, "Cleanliness is next to godliness," arose. He realized that cleanliness is somehow related to what God is like and that personal hygiene has a spiritual dimension. Indeed, the very first mention of washing in Scripture is when Abraham's hospitality to his three visitors includes providing water to wash their feet (Genesis 18:4). This symbol of hospitality and servanthood reaches its zenith when Jesus includes it as part of the New Covenant Passover ritual.
John W. Ritenbaugh
The Beatitudes, Part 6: The Pure in HeartRelated Topics: Ceremonial Purity | Cleanliness | Defilement | Footwashing Attitude | Holiness | Hospitality | Purity | Servant | Servant Attitude | Transcendent Cleanliness | Wesley, John
When this was written, it was directed at the priesthood of Aaron. The priests were coming under God's castigation here justifiably. God is creating a kingdom of priests, so we can extract things from this that are applicable to us. If we will take the warning that is contained here, it will very greatly affect the way that we use and keep His Sabbath.
What we are talking about here is disrespectful service that the priests—those closest to the sacred things—were performing before God. This is applicable to us because there is no one on earth that is closer to God in serving Him than His own people, His own sons and daughters. This is a warning to be careful that we are not defiling the Sabbath—treating it as common and giving Him disrespectful service.
John W. Ritenbaugh
The Fourth Commandment (Part 4)
The heart is central to this because in the Bible the heart stands for the seat, source, reservoir, and instigator of our thoughts, attitudes, desires, character, and motivation. It is synonymous with our modern use of "mind," since the mind is where we hold knowledge, attitudes, motivations, affections, desires, likes, and dislikes.
Jesus says in Matthew 5:8, "Blessed are the pure in heart, for they shall see God." Obviously, the quality of the heart is the issue in this beatitude. Proverbs 4:23 reads, "Keep your heart with all diligence, for out of it spring the issues of life." Our Father directly addresses the book of Proverbs to His sons (Proverbs 1:7). It assumes our hearts have been purified by His initial cleansing, that we have received His Spirit, and are in the process of sanctification and going on to perfection. Ezekiel explains this process:
Then I will sprinkle clean water on you, and you shall be clean; I will cleanse you from all your filthiness and from all your idols. I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them. (Ezekiel 36:25-27)
This does not all take place in an instant. It is a process, and as we have all discovered from Scripture and our own experience since baptism, human nature is still very much alive within us (Romans 7:13-25). Paul confirms this in Galatians 5:17, "For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, so that you cannot do the things that you wish."
Human nature, the law of sin within us, is always seeking to pull us again into the defilement of sin, seeking to destroy our hope of sharing life with the holy God. That is why God counsels us in Proverbs 4:23 to keep—that is, guard, preserve, and maintain—our heart. It is very easy to become defiled by lapsing back to old habits. In stark reality, Romans 8:7 and Jeremiah 17:9 show why: "Because the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be." "The heart is deceitful above all things, and desperately wicked; who can know it?" The normal human mind deceitfully convinces each person that they are good and love God, men, and law. But the reality is just the opposite: It is at war with God and men, and hates God's holy, righteous, and spiritual law. It loves itself and its desires far more than anything else. It is this deceitful, self-centered enmity that exerts constant influence, pulling us into the defilement of sin.
Jesus preaches on this in Matthew 15:16-20:
So Jesus said, "Are you also still without understanding? Do you not yet understand that whatever enters the mouth goes into the stomach and is eliminated? But those things which proceed out of the mouth come from the heart, and they defile a man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. These are the things which defile a man, but to eat with unwashed hands does not defile a man."
It is sin that defiles holiness. In terms of character, of being in the image of God, sin defiles, pollutes, contaminates, or blurs the reflection of God in us. "If we say we have no sin, we deceive ourselves, and the truth is not in us" (I John 1:8).
John W. Ritenbaugh
The Beatitudes, Part 6: The Pure in HeartRelated Topics: Beatitudes, The | Beatitudes: Pure in Heart | Carnal Mind | Carnal Nature | Carnal Priorities | Carnal Reasoning | Carnality | Carnally Minded | Cleansing | Deceitfulness of Heart | Defilement | Double Mindedness | Habits | Heart | Heart , Pure | Human Nature | Human Nature, Perversity of | Law of Sin | Pure in Heart | Purity | Purity of Heart | Repentance | Sanctification | Sanctification as Process | Truth in the Inward Parts
This beatitude, like all the others, has both a present and future fulfillment. Paul says in I Corinthians 13:12, "For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known." To "see" God is to be brought close to Him. In this instance the sense is that what we are far from cannot be clearly distinguished. That, as sinners, we are far from God is proclaimed in Isaiah 59:2: "But your iniquities have separated you from your God; and your sins have hidden His face from you so that He will not hear." Thus James 4:8 admonishes us, "Draw near to God and He will draw near to you."
The pure in heart are those who with all their being seek to remain free of every form of the defilement of sin. The fruit of this is the blessing of spiritual discernment. With spiritual understanding, they have clear views of God's character, will, and attributes. A pure heart is synonymous with what Jesus calls a "single" (KJV) or "clear" (NKJV margin) eye in Matthew 6:22. When a person has this mind, the whole body is full of light. Where there is light, one can see clearly.
The sense of this beatitude's promise to see God carries over into the Kingdom of God. In one sense, all will see God, as Revelation 1:7 prophesies: "Behold, He is coming with clouds, and every eye will see Him, even they also who pierced Him. And all the tribes of earth will mourn because of Him." They will see Him as Judge.
Jesus' promise, though, is stated as a blessing, a favor. Revelation 22:4 says of those who will inherit God's Kingdom, "They shall see His face, and His name shall be on their foreheads." I John 3:2 reads, "We shall be like Him, for we shall see Him as He is." To see someone's face is to be so near as to be in his presence. In this case, the term indicated the highest of honors: to stand in the presence of the King of kings. Certainly David understood the greatness of this: "As for me, I will see Your face in righteousness; I shall be satisfied when I awake in Your likeness" (Psalm 17:15).
God places great value on being clean, especially in terms of purity of heart. Also, we can easily become defiled, whereas remaining clean requires constant vigilance, a determined discipline, and a clear vision of what lies before us to serve as a prod to keep us on track. Since it is sin that defiles, this beatitude demands from us the most exacting self-examination. Are our work and service done from selfless motives or from a desire for self-display? Is our church-going a sincere attempt to meet God or merely fulfilling a respectable habit? Are our prayers and Bible study a heartfelt desire to commune with God, or do we pursue them because they make us feel pleasantly superior? Is our life lived with a conscious need of God, or are we merely seeking comfort in our piety?
To examine our motives honestly can be a daunting and shaming but very necessary discipline, but considering Christ's promise in this beatitude, it is well worth whatever effort and humbling of self it takes. It is good for us to keep Paul's admonishment found in II Corinthians 7:1 fresh in mind: "Therefore, having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God."
John W. Ritenbaugh
The Beatitudes, Part 6: The Pure in HeartRelated Topics: Beatitudes, The | Cleansing | Defilement | Discernment | Discernment, Spiritual | Double Mindedness | Drawing Near to God | Prayer | Pure in Heart | Purity | Purity of Heart | Seeing God | Seeking God | Self Examination | Sin Destroys Innocence | Single-mindedness | Spiritual Defilement | Spiritual Discernment | Vigilance
After relating the Sermon on the Mount, Matthew brings the reader back into the story flow by reiterating how great multitudes followed Jesus. Verse 2 begins, "And behold a leper came. . . ." This statement becomes significant when we consider that no man can come to Christ unless the Father draws him (John 6:44). That the leper came to Christ - amongst a great multitude, no less - was in itself an act of faith in response to what he heard (Romans 10:17). For him to come to Christ as he did, God had to have revealed to him that Christ was the only One who could truly cleanse him and provide him the fresh start he so desired (Matthew 16:15-17). Notice, too, the humility the leper portrays in expressing his understanding of Christ's abilities.
What makes this encounter so interesting is that, under Old Testament law, the leper was completely defiled in his uncleanness. He was to live alone and warn any who would venture near of possible contamination (Leviticus 13:44-46). Albert Barnes, commenting on Leviticus 13:45, notes, "The leper was to carry about with him the usual signs of mourning for the dead. . . . The leper was a living parable in the world of sin of which death was the wages."
In fact, all disease and degeneration are ultimately products of sin and neglect, but none is so gruesomely picturesque of the effect sin has on a person and a community as leprosy. The disease progresses slowly at first, deeply seated in the bones and joints, essentially undetectable until spots appear on the skin. Gradually, these spots grow to cover the entire body. They give the appearance of foul wounds, sore and festering as the body slowly wastes away in a ruinous heap. Parts of the body actually begin falling off, leading eventually to the individual's death.
A leper can live up to fifty years in indescribable misery, as he watches himself die bit by bit, falling to pieces as a hideous spectacle. For the leper of Matthew 8, it was a hopeless predicament; nothing could be done, apart from God's miraculous intervention (Isaiah 1:4-6; Jeremiah 13:23).
Staff
The Gift of a LeperRelated Topics: Defilement | Degeneration | Degeneration, Tendency Toward | Disease | Disease as Product of Sin and Neglect | God's Calling | God's Intervention | God's Involvement | Humility | Leper | Leprosy | Unclean | Uncleanness
This is a strong statement from our Savior! The fundamental question is: "How Christ-like is our speech?" This is just one area out of the whole of our behavior. We will be judged for every word, even the idle ones that we may just toss off in a time of weakness or when joking around with friends. That is a pretty strict judgment.
Jesus speaks here in black-and-white terms. The tree (meaning the person) is either good—producing good fruit—or he is bad and produces bad fruit. Which are we—the good or the bad tree?
In verse 34, He says, "Out of the abundance of the heart we speak"—and we could add, "and act." Jesus says in Matthew 15:17-18 that it is not what goes into a man that defiles him, but what comes out of him. What comes out of a person will be either good things like service, love, kindness, and other fruits of the spirit, or bad things, the works of the flesh, which He names there.
So, what will it be with us? What is the abundance of our heart?
The picture here is that the heart is a kind of vessel—a bowl—and things are poured into the heart. At a certain point, the vessel will overflow, and an abundance will come out of it. What comes out of our heart—this bowl or vessel—will expose the characteristics of the heart.
When we pour information into our minds, we process it. For a while, it stays in the bowl, as it were, and becomes mixed with what has been put there before. Our minds work on it for a while, and over time, it begins to gel into certain ideas. Once our minds are full, ideas break out in words, plans, and behaviors. Evil thoughts within, evil speech and/or works without. Or, we can put it the other way around—godly, kind, Christ-like thoughts within, godly, kind, Christ-like speech and/or works without.
What breaks out of our hearts? We have to answer that ourselves. Do we have profane minds that spew out profane speech? Or, is it "on [our] tongue is the law of kindness" (Proverbs 31:26) because behind our tongues are pure and kind hearts?
This is vitally important because "by those words" we will either be justified or condemned. Our thoughts are just precursors to our speech and action.
So, where do we stand in relation to this line that Jesus Christ our Savior, our High Priest and Judge, has drawn? Are we a good tree or a bad one?
Richard T. Ritenbaugh
Is God in All Our Thoughts?Related Topics: Abundance of the Heart | Defilement | Evil Heart | Heart , Pure | Profane Speech | Profanity | Speech | Speech, Christ-like | Words, Idle | Words, Judged by | Words, Power of
Because action follows thought, Jesus is against hatred, malice, and envy, all of which are included within "evil thoughts." Each is a form of the spirit of murder. His concern is not only with how we act but also why we act—not only in what we actually do but also in what we desire to do in our heart of hearts. To eat with unwashed hands does not defile the heart, but gluttony does. To eat with publicans and sinners does not defile, but self-righteousness does. What a person does against us does not defile us, but hatred, anger, and malice toward him does.
John W. Ritenbaugh
The Sixth Commandment (Part One) (1997)Related Topics: Defilement | Envy | Gluttony | Hatred | Malice | Murder | Murder, Spirit of | Sin Begins as a Thought | Sin Begins in the Heart | Sin Begins in the Mind | Sixth Commandment | The Sixth Commandment
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)
Christ was met by the unclean men coming out of the tombs. These rock-hewn tombs were repulsive to the Jews and to dwell in them was deemed a sign of insanity. Because of the remains of the dead they contained, they were shunned by the Jews as unclean (Matthew 23:27). Under the Old Covenant, one could be physically defiled by touching a dead body. Even when a person died in a tent, the whole tent was regarded as unclean (Numbers 19:11, 14).
Unclean in Scripture means "to be defiled, polluted, unhealthy, or unfit," and refers to foods that are unfit, defilement of religious character, and moral or spiritual impurity. The word "defilement" describes a sinful and unfit condition (Isaiah 6:5). The Old Testament distinguishes between what is clean and helpful and what is unclean and unacceptable (Leviticus 10:10). The New Testament deals more with the spiritual application and lists uncleanness or moral defilement along with fornication and other sins as "works of the flesh" (Galatians 5:19-21).
In the gospels, "unclean" describes those who are possessed by demonic spirits through constant submission to evil. Uncleanness represents sin, and sin separates man from God. Because of sin, "we are all like an unclean thing" (Isaiah 64:6). Believers are not called to uncleanness but to live in holiness (I Thessalonians 4:7). We are not to yield our members to uncleanness but to righteousness and holiness (Romans 6:19).
The teaching about uncleanness springs from the concept of God's holiness (Leviticus 11:44-45). It is a miracle in itself that freedom from uncleanness and guilt is possible through God's grace. Holiness within, purity of heart, is possible through the exercise of faith in Christ's redemptive work and obedience to His truth.
Martin G. Collins
The Miracles of Jesus Christ: Two-Demon Possessed Men Healed (Part Two)Related Topics: Defilement | Demonic Spirits | Flesh, Works of the | Holiness | Insanity | Pollution | Purity of Heart | Righteousness | Sin Produces Separation | Unclean | Unclean Spirits | Uncleanness | Works of the Flesh
This long section dealing with defilement begins with a question from the Pharisees about eating with unwashed hands (verse 7). Christ's answer never strays from this point; He is addressing ritual washings that the Jews added (verses 7-9), not unclean meats. Verse 19, however, is often cited as proof that Jesus declared all foods clean. Yet He is speaking about the human digestive system! He says that whether one washes his hands or not, the digestive tract handles, or "purifies," all food the same way. He then moves to the more serious issue of a man's conduct, which is what truly defiles him.
Richard T. Ritenbaugh
Clean and Unclean MeatsRelated Topics: Clean/ Unclean as Metaphor | Clean/Unclean Meats | Defilement | Defilement from Within | Purification | Purification, Rites of | Sin, Defilement of | Traditions of Men
Mark 7:14-23 (and its parallel account in Matthew 15:1-20) is another set of scriptures that some believe state that nothing entering into a man can defile him, therefore eating whatever one wishes is perfectly all right. Can this be correct?
Those who believe this fail to understand the subject of the chapter, which is Jesus' denunciation of the Pharisees for their rejection of God's commandments in favor of their own traditions (verse 8). Verse 2 introduces the context: "Now when [the Pharisees] saw some of His disciples eat bread with defiled, that is, with unwashed hands, they found fault." The dispute was over ceremonial cleanliness - eating without first washing one's hands - which is not even an Old Testament law but a "tradition of the elders" (verse 5), which the Pharisees had themselves proclaimed authoritative.
In addition, beyond this fact, note that the kind of food the apostles were eating is "bread," not meat. Jesus' later comments speak generally of "foods" and "whatever enters the mouth," not specifically meat. Mark 7 is not about clean and unclean meats at all!
Verse 19 contains the phrase "thus purifying all foods," and many have jumped to the conclusion that Jesus declared all foods clean (as many marginal references state). The context, again - the very sentence in which it appears - proves this false: "Do you [disciples] not perceive that whatever enters a man from outside cannot defile him, because it does not enter his heart but his stomach, thus purifying all foods?"
First, "thus" is not in the Greek text but has been supplied by the translators. Without it, the sentence plainly states that the stomach "purifies" any kind of food put in it, not that Jesus had somehow declared all foods to be purified. Second, purified is the Greek word katharízoon, which means "to cleanse," "to purify," "to free from filth." In relation to the stomach's or the digestive tract's ability to "purify" food, the sense of katharízoon in this verse is "to purge of waste." This is brought out clearly in the parallel statement in Matthew 15:17: "Do you not yet understand that whatever enters the mouth goes into the stomach and is eliminated?"
Do these scriptures do away with the law concerning clean and unclean meats? Not at all!
John O. Reid
Did God Change the Law of Clean and Unclean Meats?
He is not talking about food, but about dirt that might be on unwashed hands or in unwashed pots.
John W. Ritenbaugh
Love and Works
The sinner who is largely ignorant of himself and passive in the hands of those with whom he associates is symbolized in the lost coin. People can be lost not only in dens of iniquity but also in good homes and churches (Revelation 3:14-17). The Garden of Eden was the most conducive of environments, but it did not guarantee that man would live God's way of life. This does not negate the value of a godly home (Proverbs 3:33). Such a home obviously gives a person a far greater advantage in learning how to live God's way of life compared with an ungodly one. This illustration teaches that, even in a good environment, a person may still be lost.
Unlike the lost sheep that wandered away and became lost (verses 4-7), the coin's lost condition is due to the carelessness of another. The coin is lost because it had fallen from its intended place, just as sin always lowers a person and never lifts up (Proverbs 14:34). This negligence of another reminds us that the sin of one person can bring tragic, spiritual consequences upon another. As an example, the backsliding dissenter almost always takes others with him, because it is sin's nature to take others down with it (II Peter 2:1-2, I Timothy 6:3-5, 20-21). False teachers and church dissidents put many coins on the floor spiritually.
The coin becomes useless and unclean, just as a person does through sin. While lost, the coin is essentially worthless. Likewise, an unrepentant sinner is useless to God and of no benefit to others. The apostle Paul was a lost coin, as it were, until he met Christ on the road to Damascus (Acts 9:1-6). Sin destroys our value in service to both God and man; we become useless.
If the coin fell on the floor, it fell onto one of the dirtiest places in the house, making it unclean. The woman's sweeping of the floor indicates it was dirty. This defilement of the coin shows what sin does to a person: It pollutes, thereby defiling him (Titus 1:15-16). The only spiritual cleansing agent that will cleanse away the filth is the blood of Jesus Christ (I John 1:7-9).
Several things are involved in the woman's searching for and eventually finding the coin. Her motivation to find the coin is due to the value she placed upon it. She also suffers from the loss of the coin, while the coin, of course, feels nothing. The woman represents the church through which God works.
In the eyes of God, the sinner, represented by the coin, is not only a suffering being, like the sheep on whom He takes pity, but he is also precious, created in God's image and assigned a part in the accomplishment of His plans. In the illustration of the sheep, the lost person is viewed from man's perspective—he is one who suffers and therefore needs salvation. In the illustration of the coin, the lost person is seen from God's perspective—he is one who has great value, the loss of which God feels. In considering this, we should realize the great effect of sin upon God's glory and interests.
The lamp represents both the Word and the Spirit of God (Psalm 119:105). Both shed light on the plight of sinners and give solutions to their problems. Spiritual illumination enables the church to see how to help sinners who cannot see their fruitless condition. Just as the woman has to sweep the floor of debris, the church must make its surroundings clean and pure by sweeping away the filth from its domain (Isaiah 52:11). Doctrinal corruption makes it hard to see through the debris of false teachings. Today, doctrines have been so corrupted in mainstream Christianity that it is impossible to find spiritually pure teachings within it.
That the woman seeks the coin diligently shows a dedication to looking cautiously and continuously (Ecclesiastes 7:25). She is not haphazard in looking for the coin but organized and systematic, and she persists in the job until it is completed. Sadly, there are always those who attend God's church who work vigorously and earnestly for a short time then quit.
Finally, the whole illustration depicts her as enthusiastic, hopeful, and joyful in her responsibilities. This is the attitude we must have as we do God's work in preparation for His coming.
Martin G. Collins
Parables of Luke 15 (Part Two)Related Topics: Backsliding | Carelessness | Cleansing | Cleansing from Sin | Curse of Sin | Defilement | Environment | Negligence | Peace as the Proper Environment for Righteousness | Sin Defiles | Sin Destroys Value
"Not lose heart" or "faint" (KJV) means to grow weary, to give in to evil, to turn coward. We must resist the human tendency of growing weary in prayer. We have a duty as the elect of God to pray. There are several major causes of losing heart: defilement, doubt, danger, distractions, and delay.
» The defilement of sin kills interest in spiritual exercises like prayer. Sin does not promote a good prayer life—in fact, it will stop it dead. "If I regard iniquity in my heart, the Lord will not hear" (Psalm 66:18).
» Praying with doubt is faithless, making the prayer useless. Doubting the inspiration of Scripture and the power of God hinders prayer (I Timothy 2:8). As prayer and faith go hand in hand, so do unbelief and not praying.
» Prayer must sometimes be done at dangerous times. Danger weeds out the coward from the courageous. Daniel faced real danger in praying, but kept on praying, even though it led to the lion's den (Daniel 6). Today, our dangers are varied, but the danger of embarrassment often affects people more than danger of physical harm.
» Satan is a master of causing distractions, especially during prayer time. Probably every saint has experienced his mind wandering, causing him to think about everything except what he should be praying about.
» Few things cause us to lose heart in praying more than delays in answers to our requests. Jesus uses the Parable of the Persistent Widow to teach us that, though answers often appear to take a long time in coming, we should persevere and not grow weary in praying to God.
Martin G. Collins
Parable of the Persistent WidowRelated Topics: Defilement | Delay, Effects of | Distraction | Doubting | Doubts | Losing Heart | Parable of the Unjust Judge | Perseverance | Prayer | Prayer, Growing Weary in | Prayer, Losing Heart in | Weariness | Weariness in Well-Doing
Passover, in part, is an annual renewal of our initial washing through the sacrifice of Jesus Christ from the defilement of sin. It serves not only as a reminder of this, but also that our daily walk, symbolically represented by our dirty feet, needs to be cleaned as it becomes defiled.
John W. Ritenbaugh
The Beatitudes, Part 6: The Pure in HeartRelated Topics: Cleansing | Cleansing from Sin | Defilement | Footwashing | Footwashing Ritual | Passover
In Romans 14, the subject is not clean and unclean foods but eating meat versus vegetarianism (verse 2). Paul admonishes Christians not to pass judgment on others for eating meat or for eating only vegetables (verse 3).
The question that confronted Paul was not that God's people were suggesting that somehow unclean animals had now been made clean, but the belief of some that no meat—even meat that had been created to be eaten with thanksgiving—should be eaten at all. The apostle points out that it would be wrong for the vegetarians to eat meat if they had doubts about it, as it would defile their consciences (verse 23). He concludes, "For whatever is not of faith is sin."
Verse 14 is a proof text used by the world to conclude that all meat is now fine to eat: "I know and am convinced by the Lord Jesus that there is nothing unclean of itself; but to him who considers anything to be unclean, to him it is unclean." This is another verse that has been poorly translated to conform to preconceived notions.
The problem is with the word "unclean," which does not appear in the Greek text. To mean "unclean," Paul would have used akarthatos, but instead, the text reads koinos, which means "common," "ordinary," "defiled," or "profane (as opposed to holy or consecrated)." Peter uses both "common" and "unclean" to describe meats in Acts 10:14, so there is obviously a difference between the terms.
We know that the Bible defines "unclean" meat in Leviticus 11 and Deuteronomy 14, but when is meat considered "common"? The only circumstances in which clean meats are common or defiled are when a clean animal dies naturally or is torn by beasts (Leviticus 22:8) or when the blood has not been properly drained from the meat (Leviticus 17:13-14; 3:17). Such animal flesh was called common because it could be given to strangers or aliens in Old Testament times if they wished to eat it (Deuteronomy 14:21). Similarly, in Acts 15:20, 29, the apostles forbade the Gentiles to eat the meat of a strangled animal or meat that had not been drained of blood.
In the case of Romans 14:14, it is likely that "defiled" would be the best term, as the meat under discussion was probably that offered to idols then sold in the marketplace for public consumption. To paraphrase, then, the verse should read: ". . . there is nothing defiled of itself; but to him who considers anything to be defiled, to him it is defiled."The meat was not defiled in fact, just in the minds of various church members, whom Paul had earlier called "weak" (verse 2). These "weak in the faith" Christians believed that, because the meat had been offered to a pagan idol, it had become spiritually defiled.
Paul explains in I Corinthians 8:4-7 that the demon behind the idol is nothing, for "there is no other God but one" (verse 4). Thus, there is no "spiritual" taint to the meat.
However, there is not in everyone that knowledge; for some, with consciousness of the idol, until now eat it as a thing offered to an idol; and their conscience, being weak, is defiled. But food does not commend us to God; for neither if we eat are we the better, nor if we do not eat are we the worse. (verses 7-8)
So we see that in these verses that Paul is not in any manner doing away with God's laws concerning clean and unclean meat. The topic does not even come up! He is discussing meat defiled or profaned due to its association with a pagan idol.
John O. Reid
Did God Change the Law of Clean and Unclean Meats?Related Topics: Clean/Unclean Animals | Clean/Unclean Laws | Clean/Unclean Meats | Common | Conscience | Conscience, Defiled | Defilement | Distinguishing between Sacred and Profane | Idol | Idolatry | Koinos | Law "Done Away" | Profane | Profane/Holy Distinction | Vegetarianism
Breaking the laws of physical health, such as lack of exercise and rest, injuring and abusing the body, unhygienic practices and poor nutrition, may also produce spiritual effects. Neglecting one's body, Paul says, is a sin of defiling what is holy, and God will punish for it. With an important addition, he repeats this three chapters later in I Corinthians 6:19-20, where he also ties in Christ's redemptive sacrifice for us. These types of sins are also forgiven. Our Savior's gift of His life covers it all!
Richard T. Ritenbaugh
Sin Is Spiritual!Related Topics: Abuse of Body | Christ's Sacrifice | Defilement | Dress and Keep | Health | Jesus Christ's Sacrifice | Laws of Physical Health | Neglect | Physical Health Laws
The basis for our obligation to Christ could not be stated any clearer. He gives three reasons:
1. Verses 9-11 show what put us into indebtedness to make redemption necessary.
2. Verse 19 says that our body is now the temple of the Holy Spirit.
3. Verse 20 states that, because of redemption, we now belong to the One who redeemed us, and we must glorify Him in body and spirit.
Concerning our bodies being "the temple of the Holy Spirit," it is good to reflect on the Old Testament symbolism that God abode in the Holy of Holies within the Temple. Paul reminds us that God now lives in us (John 14:17, 23), and we are obligated to live with the utmost circumspection so that He in no way is defiled by our conduct. So it is with Christ: We are obligated to consider His demands in every area of life all the time and under every circumstance. What an honor!
John W. Ritenbaugh
The Elements of Motivation (Part Four): Obligation
In the days after September 11, 2001, a few brave souls linked the tragedy to America's increasingly immoral lifestyle, but many of these initially courageous people were shouted down, lampooned, and condemned for their "callous and judgmental" remarks. Because they are unfamiliar with spiritual laws and processes, most people see no link between so-called natural disasters and behavior. However, Christians have no excuse, as this principle is clearly a biblical one.
God explains it in his instructions to Israel just after receiving the Ten Commandments at Mount Sinai:
Do not defile yourselves with any of these things [sexual immorality]; for by all these the nations are defiled, which I am casting out before you. For the land is defiled; therefore I visit the punishment of its iniquity upon it, and the land vomits out its inhabitants. You shall therefore keep My statutes and My judgments, and shall not commit any of these abominations, either any of your own nation or any stranger who dwells among you (for all these abominations the men of the land have done, who were before you, and thus the land is defiled), lest the land vomit you out also when you defile it, as it vomited out the nations that were before you. (Leviticus 18:24-28)
We are all sinners, so we all deserve death (Romans 6:23)—it is as simple as that. None of us is really innocent. The people who died in the World Trade Center, the Pentagon, and in western Pennsylvania were indeed innocent of the causes for which the Islamic terrorists justified their violence. In that sense, they were "innocent victims," and we properly mourn them and sympathize with their survivors. However, as human beings living in bondage to human nature, they were not—and neither are the living.
This begs the question, then: Did the events of September 11, 2001, cause us to make the proper changes? In the United States as a whole, we have clamored for the government to protect us better, to avenge our fallen fellow citizens, and to act so that such a calamity will never happen again. These are certainly logical changes that should be made—and frankly, should have been made years ago. Yet, these are all external changes. What changes have we made personally, internally, spiritually, behaviorally?
The book of Amos is all about this principle. God wants us to evaluate ourselves, our morality, and our relationship with Him in light of what is happening within the nation. Our sins play a part in the collective immorality of the nation, and He wants us to own up to them and change our ways. God says in Amos 4:11-12: "'I overthrew some of you, as God overthrew Sodom and Gomorrah, and you were like a firebrand plucked from the burning; yet you have not returned to me,' says the LORD. 'Therefore thus will I do to you, O Israel; and because I will do this to you, prepare to meet your God, O Israel!'" God allowed a disaster to occur, and because He saw no change in the people, He sent an even greater one.
We do not know if that is what will happen. However, as the homosexual agenda strengthens, as our culture becomes more vulgar and sexual, as injustice and ungodliness increase, God is watching. He has shown in the pages of the Bible what He has done in the past, and He says He does not change (Malachi 3:6; Hebrews 13:8). We will reap what we sow. Is it not time to consider whether we have learned the right lessons from 9-11?
Richard T. Ritenbaugh
Sowing and Reaping
When a person swears by a thing greater than himself, it lends weight to what he says. He means that his word is as certain as the existence and power of the one by whom he is swearing. When one takes an oath by God or on the Bible, such as in a court of law, men recognize that God Himself makes the oath binding.
God swore by His holiness. "As He who called you is holy, you also be holy in all your conduct." We find here that we are to be holy because He is holy. Holiness, like righteousness, is both imputed by God and achieved by us. Just as the vessels of the Tabernacle and Temple were holy, so are we when we are consecrated, set apart, for God's use upon conversion (I Corinthians 3:16; Colossians 1:22). Holiness, however, is more than an imputed state of being. It is a process that we must pursue throughout our Christian lives (Hebrews 12:14). That is why God admonishes us to become holy, to be holy in our conduct (Romans 12:1; II Corinthians 7:1; Ephesians 4:24; II Peter 3:11; I John 3:3).
The laws written in Leviticus 19, from which Peter quoted, are injunctions against defiling the mind, character, personality, and attitudes of a person through sins like idolatry and breaking the Sabbath. God also speaks of taking care of the poor, of not reaping the corners of the fields, and of being just in judgment. He warns against respecting persons and always siding with the disadvantaged (who may be wrong in his cause). He also mentions not eating anything with blood, practicing divination, or soothsaying and so forth. These and other defilements make one unholy, impure, and defiled.
He wants us to be holy because He is with us and in us. He does not want to be contaminated by the impurities of His people. God wants to have close contact with His people. "I will dwell in them and walk among them. I will be their God and they shall be My people" (II Corinthians 6:16). If we want to have a fellowship with Him, we must start to become holy as He is. "'Come out from among them and be separate,' says the Lord. 'Do not touch what is unclean, and I will receive you'" (II Corinthians 6:17).
Israelites, God's people, are advised to be separate so they can avoid every possibility of defilement: "Therefore, having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God" (II Corinthians 7:1). Flesh and spirit indicates "physical and spiritual" or "body and mind"—one's total personality—outwardly and inwardly in all relations with God and fellow man. Our sanctification, part of which we do, sets us apart to walk the way of holiness.
Holiness is what makes God what He is. It is not an attribute of God like love, joy, or omnipotence. Holiness is the ground, basis, and foundation of God. It is His uniqueness and totality, His deity, and divinity itself. It is the perfect purity of God.
His holiness is symbolized in the construction of the Tabernacle: "The veil shall be a divider for you between the holy place and the Most Holy" (Exodus 26:33). A curtain separated the two chambers, and only the high priest could pass through the veil—and then only once a year. The phrase Most Holy is literally "holiness of holinesses." It represents the height, the top, the very pinnacle of morality. God was isolated from Israel, not because He was unapproachable, but because He wanted us to see the difference between us and Him. He really is approachable; no one in the universe is more approachable than God. But He is transcendently superior.
John W. Ritenbaugh
Prepare to Meet Your God! (The Book of Amos) (Part Two)Related Topics: Conduct | Defilement | Holiness | Purity | Sanctification | Set Apart | Swearing | Transcendent Holiness
According to these angels, part of the reason for Christ's return is to pass judgment on those who have polluted, defiled, and marred God's creation! God has great patience, but by that time He will have seen enough of man's blatant disregard for the work of His hands. He will strike with a vengeance that mankind has never before even imagined (Matthew 24:21-22), and the guilty will pay with their lives.
Richard T. Ritenbaugh
The Bible and the Environment
Find more Bible verses about Defilement:
Defilement {Nave's}
Defilement {Torrey's}