Bible verses about
(From Forerunner Commentary)
The eighth commandment of God's law—"You shall not steal"—reflects our sense of responsibility toward others and their possessions. It exposes whether we understand the motivating principle and purpose of the entire law of God, the principle of give rather than get (Acts 20:35). This commandment, found in Exodus 20:15 and Deuteronomy 5:19, is interwoven with the other commandments. Breaking it usually begins with covetousness. Such greed can lead to physical or mental violence and murder. It often involves fraud, deceit, and lying. Stealing to acquire the objects of our worship is spiritual adultery and idolatry against God. Succumbing to Satan's "get" way of life dishonors our spiritual Father and elevates the self above God. Would we consider stealing if we truly and deeply respected God's power and office?
Martin G. Collins
The Eighth Commandment
Moses had placed Aaron in charge while he received instruction from God on Mount Sinai. Giving him the benefit of the doubt, Aaron probably lacked the conviction or courage to fill Moses' shoes adequately in his absence. To stall for time, he asked the people to contribute to the cause, hoping to deter them. Understanding the principle of "where your treasure is, there your heart will be also" (Matthew 6:21), he asked them to donate some of their jewelry.
His plan failed. They eagerly gave of their treasure, showing where their heart really was. Now Aaron had to go through with it, and he did.
A major motivator in the process of apostasy is contained within the words, "Moses delayed his coming." Impatience, weariness with the way, and the constant struggle without any indication of relief are all included. God repeats this in the New Testament, when Christ warns that the evil servant says, "My master is delaying His coming" (Matthew 24:48; Luke 12:45). God emphasizes it just in case His children's endurance begins to lag. He does not want anyone to turn aside to some exciting distraction in the surrounding culture.
Unfortunately, that is what occurred here. The impatience and the weariness of their struggle moved the Israelites to take their eyes off the Promised Land, their goal. Instead they focused on a more exciting and stimulating practice from the world they had just left.
The key to this process is found in verses 4 and 5, in the words, "This is your god, O Israel" and "Aaron made a proclamation and said, 'Tomorrow is a feast to the LORD.'" Can God be worshipped in any form as long as it is dedicated to the Lord? Does that please God? Did this celebration become a feast to the Lord because a man in authority like Aaron proclaimed it? Is God pleased when His people worship Him in ways other than what He has prescribed? God's reaction to their idolatrous festivities plainly shows they had turned aside from what He had delivered to them through Moses (Exodus 32:10).
The world's theologians call this process syncretism, which means "the combination of different forms of belief or practice; the fusion of two or more original forms." The incident of the Golden Calf blends the worship of the true God with the worship of false gods, and the result is proclaimed to be worship of which the true God approves.
Predictably, God was indignant with the people for defining for themselves the nature of the god they wanted to serve. They were preventing the God of heaven from defining His own nature as revealed in His laws, His way, and His actions for and against them. Their experience with these things would teach them about Him. Instead, they decided to define that nature, and chose the form of a bull, a god commonly worshipped in Egypt.
Is God a bull? Of course not! Is God confined to what a bull can do? Of course not! To modern thought worshipping a bull seems silly and foolish, but the spiritual lesson involved is serious. The essence of idolatry is defining the nature of God, not according to His Word, but according to human experience and ideas.
What is the effect of man defining God according to his own ideals? His god determines his standards. These standards are immediately perceived in his conduct, which can rise only as high as his god, as exemplified in Exodus 32:6: "Then they rose early on the next day, offered burnt offerings [a form of worship], and brought peace offerings [indicating fellowship between God, the priest and offerer]; and the people sat down to eat and drink, and rose up to play."
As one might imagine, they were not engaging in ordinary eating and drinking and playing. They were not throwing a ball around, they were not shooting a ball through a hoop, nor were they kicking a ball around a field. They were playing! These people were involved in a gluttonous, drunken debauchery! "Play" suggests conjugal caresses—fornication and adultery!
The symbolism is obvious. When the nature of the true God is falsely defined, the effect will be spiritual adultery. There will be a deterioration, a degeneration, of society expressed in peoples' conduct. Plummeting standards and moral laxity are the fruit produced. Writing of Christianity in the second century, historian Will Durant observes, "Much of this difficult code [of conduct, as practiced by the apostolic church] was predicated on the early return of Christ. As that hope faded, the voice of the flesh rose again, and Christian morals were relaxed" (Caesar and Christ, p. 599).
God handled Israel's debauchery at Sinai severely, but unfortunately, Israel failed to learn the lesson. They never understood the principle of worshipping God as He instructed. In fact, it led to their eventual destruction and captivity.
John W. Ritenbaugh
Guard the Truth!
The existence of this exhortation to seek Him only and destroy the worship of Canaan's inhabitants is strong evidence that God foresaw that Israel was thoroughly smitten with "the grass is always greener" disease. They failed both to dispossess the land's inhabitants and to destroy their places of worship. History records that God was right, and Israel is left without excuse for its spiritual adultery.
John W. Ritenbaugh
The Beast and Babylon (Part Six): The Woman's Character
God considers these things to be idolatrous; they honor demonic spirits, and thus He calls them abominations or detestable things, things that He hates. Interestingly, He says these practices are a reason why He sent Israel in to dispossess these people. We do not want to practice customs that ultimately bring on God's wrath and destruction.
In Leviticus 20:6, God likens spiritism to prostitution, the physical counterpart to spiritual prostitution, idolatry. To God, witchcraft and occultism are similar to sexual immorality, but one is physical and the other is spiritual. Which is worse—physical or spiritual prostitution? Both defile the purity God desires in our flesh and in our spirit (II Corinthians 7:1). This linking of spiritism with sexual sins and idolatry occurs elsewhere (Exodus 22:16-20; I Samuel 15:22-23). Witchcraft is equated with them because it is both prostitution and idolatry.
When a Christian meddles in spiritism of any kind, whether witchcraft, sorcery, divination, consulting a medium or fortune-teller, or even reading a horoscope, he undermines his relationship with God—just as a man who visits a prostitute damages his relationship with his wife. Someone else is coming between the two covenanted parties, causing division. Occultism puts a wedge between God and the Christian; he might as well bow to an idol. It produces the same result: to drive him away from God.
The New Testament takes the same approach as the Old:
Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, licentiousness, idolatry, sorcery, . . . of which I tell you beforehand, just as I also told you in time past, that those who practice such things will not inherit the kingdom of God. (Galatians 5:19-21)
The apostle Paul speaks of adultery, fornication, uncleanness, and licentiousness—all with at least overtones of sexuality—then he mentions idolatry and immediately thereafter sorcery! It cannot be just a coincidence that they all fall in this order. Those who practice such things will not inherit the Kingdom of God because they are not fulfilling their covenant with God.
"Sorcery," intriguingly, is pharmakeia in Greek, from which we derive our words "pharmacy" and "pharmaceutical." Diviners, enchanters, witches, and sorcerers employed drugs and other potions to put them or their clients "in the spirit" so their "magic" would work. The drugs, then, came to stand for sorcery of all kinds. For the same reason, drug use is part of the celebration among the more serious Halloween devotees today.
The Bible's teaching on this is consistent. Spiritism, the occult, is a form of idolatry, a kind of spiritual prostitution. Its end is separation from God and eventual destruction.
Richard T. Ritenbaugh
Symbolically, adultery is used to express unfaithfulness to God, and we can easily see this in Israel's idolatry. God is represented as the husband of His people. Ezekiel 16:15-59 gives a graphic description of Israel's spiritual adultery, and Hosea 1:1-2 shows the same symbolism in Hosea's marriage. We can fall into spiritual adultery by relying on the world and its false teaching rather than God.
Martin G. Collins
The Seventh Commandment
1 Samuel 8:7-9
Shortly after the marriage took place on Mount Sinai, even while they were yet in the wilderness, Israel was already deviating from faithfulness. Recorded here is an especially significant event following the marriage, and in it Israel formally rejected God as her ruler, thus taking a major step to being a worldly nation. This occurred somewhere between 1100 BC and 1000 BC, or roughly about 350 to 450 years after the making of the covenant. Except for brief periods when Israel had a judge or a king who did right in the eyes of God, the spiritual harlotry continued unabated, as God testifies here, until He divorced her (Isaiah 50:1; Jeremiah 3:8) and sent Israel and Judah into captivity.
The truly important part of this is largely glossed over as we read through this, but it helps to point out the real problem in Israel's relationship with God. Having a king is not the real issue, because God had already anticipated Israel having a king (Genesis 17:7; Deuteronomy 17:14-20). Every organization needs or requires a leader. What he is called—what his title is, whether it be judge or king—is of virtually no importance.
God was planning that Israel would have a king, so He laid down regulations in Deuteronomy 17 to show how He expected that the king should conduct himself within the office. These regulations are designed to ensure that the king does not overly elevate himself above the people and rule as an autocratic despot. Instead, he is to be thoroughly familiar with and guided by the attitudes and laws of God. He must comprehensively know that his own nature is just like those he serves and be humbled.
But the key to understanding the significance of what Israel has done in I Samuel 8 is that they wanted a king just like the other nations, not that they should merely have a king. They wanted, not a king as God detailed in Deuteronomy 7, but an autocratic, despotic king like Babylon, Assyria, or Egypt. They thought that, with such a powerful man in control, everything would be great. This is why God has Samuel spell out what will happen as a result of having such a king: The sum and substance is that he would enslave them. What this of course does is confirm Israel's whorish behavior. They wanted to do things just like all the other nations, even to the point of having a ruler like them.
This occasion here in I Samuel 8 is, on Israel's part, a complete rejection of her marriage vow. She wants her benefactor and husband—God—to have no say in her life. She wants be in control (she thinks), and thus she has declared herself "free" of Him, completely and totally a nation of this world and no longer the type of the Kingdom of God on earth.
The issue between God and man is simply a matter of government. This is shown no later than Genesis 3 when Adam and Eve reject God's rule over them and choose Satan. Once God reveals Himself through His calling, this issue of government clearly comes to the fore in our life, and thus it is what we are confronting in decision-making. As the Bible has recorded in great detail, man has shown that he wants to retain this authority to himself. But the naked truth is that we cannot retain sovereignty to ourselves and still have what God offers: entrance into the spiritual Kingdom of God. We cannot have it both ways. Either we will be submissive to God and His will, or we will be submissive to our own fickle drives.
It is a simple thing. It is a matter of government. Who is going to rule: God or us? Israel rejected God's rule. God makes that very plain. Will we? That is the issue.
John W. Ritenbaugh
Where Is the Beast? (Part 7)
1 Samuel 8:7-8
Israel had already deviated from faithfulness, but here, she formally rejects God as her Ruler, taking a major step toward being exactly like all the nations around her. This occurred between 1100 and 1000 BC or roughly 350 years after the original making of the covenant. Except for brief periods when Israel had a judge or king who did right in the eyes of God, the spiritual harlotry continued unabated until God formally divorced her, sending Israel and Judah into captivity.
We frequently gloss over the truly important part of this as we read through it. It is clear from Genesis 17:6 and Deuteronomy 17:14-20 that God anticipated Israel having a king or judge. The title is of little importance. Having a king was not the real issue because God had already planned for Israel to have a king. Every organization must have a leader, so God lays down instructions as to how the leader should conduct himself in office. They are designed to ensure that the king does not elevate himself above the people and rule as a despot. Instead, he is to be thoroughly familiar with and guided by the attitudes and laws of God. He must comprehensively know that his own nature is just like those he serves and be humbled.
However, the key to understanding the significance of Israel's demand in I Samuel 8 is that she desires a king just like the other nations. Spiritually, this demand confirms Israel's whorish behavior, and thus God tells Samuel to describe the national effects of her demand. On Israel's part, it is a complete rejection of her marriage vows; she wants her Benefactor and Husband—God—to have no say in her life, declaring herself free of Him and to be completely and totally a nation of this world, no longer the type of God's Kingdom on earth.
The issue between God and man is simply a matter of government—of sovereignty and providence. This appears as early as Genesis 3 when Adam and Eve reject God's rule over them. Once God reveals Himself through His calling, the issue of government comes to the fore. This is what we confront in decision-making. As the Bible has recorded in great detail, mankind has shown that it wants to retain this authority to itself. Yet, the naked truth is we cannot retain sovereignty to ourselves and still have what God is offering, entrance into the spiritual Kingdom of God. We cannot have it both ways. We will be submissive either to God's will or to our own fickle drives. Many of us do not get it!
John W. Ritenbaugh
The Beast and Babylon (Part Seven): How Can Israel Be the Great Whore?
The record is clear. Israel rejected God and His way right from the beginning of their relationship. They not only rejected Him and His way but also became a major vehicle for facilitating the spread of the false ways of the heathen all over the world. Modern Israel has followed the same path as her ancestors. As Israel migrated into and through northwestern Europe and settled into the lands God had set aside for them, becoming wealthy, she has given the world a poisonous cultural brew to drink, influencing them through the power of her example. She has the wealth to enable her people to export it to other nations for their consumption and inevitable emulation.
God calls Israel's sins "fornication" because sexual sins are the most common way unfaithfulness in marriage is revealed to the public. Everybody can relate to it. However, the real spiritual sin behind all these sexual terms is gross idolatry. Israel simply did whatever she wanted to do, whenever and however she wanted to do it. The harlotry implied is clearly the breaking of the terms of the marriage covenant. Her harlotry is unfaithfulness and disloyalty, which are spiritual in nature. Her sin is primarily idolatry, but all other sins are included.
Israelites were unfaithful in conducting business both domestically and internationally, unfaithful in managing God's great, green earth, unfaithful in forgetting who their great blessings came from, and unfaithful in the way they treated one another in their personal marriages.
John W. Ritenbaugh
The Beast and Babylon (Part Seven): How Can Israel Be the Great Whore?
Notice that, though described as a woman, she is in reality a nation that other nations admire. Israel's marriage to God bound her to keep His laws (Exodus 19:8), but she was not faithful. Harlotry entered the relationship. From this point on in the relationship, her harlotry—the fornication and adultery of the woman—is either implied or directly stated in virtually every remaining verse in Ezekiel 16.
The liberal Interpreter's Bible Commentary says that Israel is portrayed as a wife who became a pagan temple-prostitute. That is a possibility, but the conservative commentaries seem to be more correct. She is portrayed as an unfaithful wife whose faithlessness is displayed in a far wider range of activities than just worship. Israel, the nation and wife, is unfaithful in every area and activity of life in which a faithful wife/nation would normally be involved.
Her sins are described in sexual terms because sexual sins are the most common way infidelity in marriage is shown to the public. Everybody can relate to it. Despite the commands of her Husband, Israel simply did whatever she wanted to do, when she wanted to do it, and how she wanted to do it. Amidst the business of daily life, she simply ignored or completely forgot the vows of faithfulness given in former years to God.
The harlotry implied is clearly the breaking of the terms of the marriage covenant. Her harlotry is unfaithfulness, disloyalty, and is primarily spiritual in nature. The most ruinous spiritual sin behind these sexual terms is gross idolatry, but all other sins are included. Israel was unfaithful in managing God's green earth and in conducting business both domestically and internationally. She revealed her infidelity in the wreckage of millions of her citizen's marriages and child-training practices. She showed herself faithless when her people lied to, stole from, lusted after, and murdered each other. She proved herself to be disloyal and ungrateful by forgetting from whom came her great blessings and worshipping things made rather than the Creator who made them.
John W. Ritenbaugh
The Beast and Babylon (Part Five): The Great Harlot
Isaiah, Jeremiah, and especially Ezekiel and Hosea use this same metaphorical form to illustrate Israel's faithless relationship with God, connecting directly to the same usage in Revelation 17 and 18. Why is this important? Virtually the entire Bible is devoted to God's purpose for and relationship to Israel and the church. They are the focus of God's intention to reproduce Himself, beginning with His promises and then His covenant with Abraham. God went so far as to enter into a symbolic marriage with Israel, the physical descendants of Abraham, revealing the intimacy He considered their relationship to have.
He did this with no other nation. Even when the time came to summon Gentiles into His purpose, the great bulk of those called into the church have been Israelites dwelling among fellow Israelites in Israelitish lands. A person even becomes a spiritual Jew when converted! God's pattern of focusing on Israel continues throughout the Bible to the end-time prophecies. We live in the end time, and God's concern in Revelation, the ultimate end-time book, does not turn from this pattern. God's purpose for the nation of Israel is not yet complete, as Romans 9-11 makes clear.
Thus Israel, the physical descendants of Abraham, and the church, the Israel of God, Abraham's spiritual descendants, are still His major focus. Other parts of the Bible reveal that Israel has fully earned the title of "the Great Harlot Babylon" even as she has earned the titles of "Sodom" and "Egypt."
The Great Harlot of Revelation 17 and 18 is not a Gentile church or a Gentile nation because neither of these has ever qualified for that title by corrupting a covenant relationship with God as Israel has. Of this, God says in Amos 3:2, "You only have I known of all the families of the earth; therefore I will punish you for all your iniquities." Having done only what comes naturally without the revelation of God, the Gentile world will have its opportunity to have a covenant relationship with Him following Christ's return.
In defiance of God, Israel has rebelled against her responsibilities and played the harlot with the world. She has embraced its ways to such an extent that she has outdone the Gentiles in their manner of life, becoming appropriately named "Babylon the Great." In Revelation 17 and 18, God is describing the influence and character of end-time Israel. He depicts all of Israel in close relationship with the Beast, influencing it, but with the two Joseph tribes, America (Manasseh) and Britain (Ephraim), as the Woman's strongest components - and perhaps America is the one primarily described, as it is the most influential at the end.
John W. Ritenbaugh
The Beast and Babylon (Part Eight): God, Israel, and the Bible
The book of Hosea's dominant theme is Israel's faithlessness. Hosea is especially creative in his use of metaphors to describe the relationship between Israel and God, but the two dominant ones are suggested in this verse. The primary one is Israel as a faithless wife, and the secondary one is Israel as a rebellious child (rebelling against God's law). Harlotry indicates sexual wantonness. If the person committing harlotry were married, it would suggest extreme faithlessness to his or her vows of marriage. In a spiritual covenant relationship with God, however, it indicates idolatry.
In tandem with the metaphors regarding Israel, the prophet uses two main family-relationship themes. In the first, God is shown as a faithful Husband, and in the second, as a loving and longsuffering Parent. In each case, Israel is faithless in carrying out responsibilities within the relationship, which God calls adultery and harlotry. God's judgment was occasioned by Israel departing from duties agreed to in a contract, the Covenant.
John W. Ritenbaugh
The Seventh Commandment
Israel is so faithless to her duties, she openly invites adulteries and aggressively chases after her lovers. Her aggressiveness does not merely perpetuate a condition but creates a climate that increases its effects. Paul reveals this principle in Galatians 6:7: "Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap." It is a law of nature that unless something intervenes to interrupt the growing cycle, more is reaped than is sowed.
The Bible uses a saying to describe this latter principle, "Sow the wind and reap the whirlwind" (see Hosea 8:7). It is like saying, "Fan a breeze and produce a hurricane!" Sowing faithlessness is no different: Unless real repentance interrupts it, it will produce more faithlessness until the spirit of harlotry, an attitude that causes many serious ramifications, permeates the entire nation.
John W. Ritenbaugh
The Seventh Commandment (1997)
Undoubtedly, the fount of Israel's despicable behavior is what Paul concludes in Hebrews 3:12: "Beware, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God."
Israel, despite the fact that God voluntarily revealed much about Himself to her, simply does not believe what He says. The fruit of unbelief is betrayal expressed as departing from the relationship. However, an "evil heart of unbelief" is quite general. To begin, we need to explore one particular step in the process of sin beyond the "evil heart of unbelief."
In addition, we need to understand that our subject is not women who have been forced by their cultures into prostitution. Such a circumstance is far more understandable; women trapped in such a situation are truly victims and elicit our pity. We will be exploring those women who were free to pursue other courses in life yet deliberately chose to prostitute themselves, whether in service at a pagan temple as part of the worship of a god or in making a living. Israel deliberately chose to prostitute herself.
A prostitute is "a person, usually a woman, who provides sexual activity in exchange for material security." Dictionaries also define prostitution as "debasing oneself for personal gain," and this usage applies to either gender. Additionally, it is "a misuse of one's gifts, talents, or skills," and this too applies to either gender.
Because of these usages, in its broadest sense, prostitution is not confined either to sexual activity or to women alone. The selling of sex by a woman is only its best-known form. A prostitute is anybody who, as we would say today, "sells himself out" or makes compromises for personal gain. The gain does not have to be in the form of money. However, biblically, its descriptions and examples are confined to the illicit sexual activity of women because of Israel being symbolized as a woman.
A female prostitute is generally distinguished from an adulterer due to her lack of discrimination in choosing her partners. This lack of discrimination is important because it reveals a mindset, an attitude, that approaches what we today might call an "airhead," one who seriously ignores the harsh realities of sin. The attitude also exposes a stubborn addiction to gambling on sin's outcome. The prostitute usually justifies the sin because of her immediate needs.
All sin follows a pattern. The actual act is the next to the last step in a process that, once it starts, often does not take a great deal of time to complete. James 1:13-15 shows:
Let no one say when he is tempted, "I am tempted by God"; for God cannot be tempted by evil, nor does He Himself tempt anyone. But each one is tempted when he is drawn away by his own desires and enticed. Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death.
Here, simply stated, is the process of sin:
1. Temptation triggers desire.
2. Desire stirs the yearning for gratification.
3. Failure to consider the end and to discipline oneself prompt the sinful act.
4. The sinful act brings forth death.
Repeated frequently enough, this process becomes habitual. The Bible pinpoints the source of sin in another way in Matthew 15:18-20:
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.
This is another way of saying that it is within mankind's nature to sin. However, this does not justify sin because man's nature can be disciplined far better than mankind exhibits.
If sin is to be stopped, these two areas simply must be dealt with, or sin will continue unabated. The carnal mind—man's normal nature—is at war with God (Romans 8:7), and it is not subject to God's law because, out of sheer unbelieving stubbornness, it will not permit itself to submit completely. This is why God says that He will give us a new heart (Ezekiel 36:26).
The Bible uses the word heart to represent all the internal intangibles of human personality. Today, we might say this heart is what makes us "tick." It is the spirit in that heart that lures us—indeed, drives us—to conduct ourselves in a way that is hostile to God. The Bible shows the prostitute having a specific spirit or heart driving her.
God says in Hosea 4:12: "My people ask counsel from their wooden idols, and their staff informs them. For the spirit of harlotry has caused them to stray, and they have played the harlot against their God." He adds in Hosea 5:4, "They do not direct their deeds toward turning to their God, for the spirit of harlotry is in their midst, and they do not know the LORD." In a context like this, the Bible uses spirit to indicate an immaterial force or power, an attitude, leaning, inclination, outlook, position, propensity, or proclivity to move, act, or conduct oneself in a certain manner or direction.
In Hosea 5:4, the conjunction "for" shows the direct connection between the people's sinful, idol-worshipping conduct and "the spirit of harlotry." This spirit is one of the intangibles that comprise human nature, and its direction of conduct is to be disloyal and unfaithful to Israel's commitment to God ratified in the Old Covenant, in which she vowed, "All that the LORD has said we will do, and be obedient" (Exodus 24:7).
Remember, what we are considering is something the entire nation is guilty of, both men and women. We are looking at the streetwalker-type of prostitute only because the Bible provides a clear picture of what motivates her. Once we grasp her motivations, we can extrapolate them to illustrate the whole nation—and ourselves individually because we have participated in the same system, and its drives linger in us.
This, of course, is not to accuse anyone of being a streetwalker. Recall that two of the definitions of prostitution are "abasing oneself for personal gain" and "abusing one's gifts, talents, and skills" for the same. For instance, biographers of famous personalities, especially of artists, occasionally write that their subjects felt they had prostituted their gifts to become wealthy.
This is what God implies in Amos 3:2: "You only have I known of all the families of the earth; therefore I will punish you for all your iniquities." He expected more and better from them than from any other nation. In terms of the knowledge of God and their access to instruction in the way of life that would produce the most and best toward physical, mental, and spiritual well-being, no other nation came even close to what Israel had because God had chosen them to be His people. Nevertheless, in following the examples of pagan nations who did not know God, Israel frivolously prostituted herself for what she considered personal gain.
Have we not all debased ourselves by indiscriminately accepting the personal gain of the immediate gratification of an unlawful desire, and in the same process, ignored or consciously shoved aside our knowledge of the truth of God? Once we have knowledge of the truth, thus removing our ignorance of God, His way, and His law, if we did not prostitute ourselves, there would be no sin in our lives. The sad truth is that we do not discipline or control ourselves, but instead, we indulge ourselves, and sin occurs. We have prostituted ourselves. We must do better.
John W. Ritenbaugh
The Beast and Babylon (Part Nine): Babylon the Great
Prophecy is both practical and positive, not all gloom and doom. Most of prophecy begins negatively but ends positively because God is confident that what He prophesied will accomplish His end, which is always good! Much of the thrust of Amos is an education for catastrophe. Amos followed Elijah about 90-100 years later. During that period, Israel's sins continued to mount horribly. Despite this, they became very wealthy and self-indulgent, even oppressively so.
Religiously, they were trying to walk a tightrope between God and Baal. They were behaving and worshipping like Baal worshippers but doing it in the name of the Lord. Does that not sound familiar to an informed observer of our modern, American scene? People in high places are claiming we all worship the same God; they say the God of Islam and the God of Christianity are the same!
Amos, a Jew from the southern kingdom, was sent by God to preach against the sins of the northern ten tribes. In those from the north, there would be a natural resistance to such an arrangement. The first thing Amos needed to do, then, was establish his authority to preach against them.
The prophet begins in the first two verses with a "thus saith the LORD," providing the foundation for all that follows. He sets out two things that construct a basis for what he says. First, God and Israel have a special relationship: "You only have I known." This phrase indicates a very close bond, as in a marriage, from which ensues the sharing of life's experiences. This ties what Amos would say to correct them to their responsibilities within that close relationship.
Second, he makes a veiled warning, contained within the next five verses: Amos' words carry authority. Israel had better heed because his words are not idle. He establishes this through a series of illustrations posed as challenging questions that can logically be answered only one way. His aim is to awaken them from their spiritual lethargy. It is as if he is saying, "Think about the practical ramifications of this." What follows is a general pattern of God's operation in His people's behalf.
First: People traveling in the same direction toward exactly the same destination would hardly meet except by appointment. It is no accident that God and Israel have this relationship. This also applies on a smaller but more immediate scale: Amos has been sent by appointment, and he does not speak promiscuously. He is there by no accident. His utterances are not his own words; they began with God, who sent them because the close relationship is seriously threatened.
Second: Lions do not roar unless they have taken their prey because they do not want to scare their intended prey away. Israel is God's prey, as it were, and He is not roaring yet. This means, "Take heed! He is stalking you, and you are in mortal danger. Punishment is imminent, at the very door. Beware, for the margin of safety is very slim."
Third: One cannot snare a bird unless a trap is set, and then something—in this case a bird—has to cause the trap to spring shut. This illustration is declaring a cause-and-effect relationship, meaning, "Israel, you are already in the trap, and you, through your conduct, are just about to spring it shut on yourself. Your sins brought this warning, and punishment will follow if you continue sinning."
Fourth: All too often, the alarms go off, and then people take notice. "Because the sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil" (Ecclesiastes 8:11). Amos is declaring that God is involved in His creation; He has not gone way off. The Israelites must not allow themselves to be self-deceived. God is managing it, governing it. His warning of impending calamity would not come if they were not deserving of it. They have been flippantly careless and have no one to blame but themselves.
Fifth: It is illogical to think that God would punish without first warning His people. It is an aspect of His mercy. We can infer that Amos did not choose to be there before them. God appointed him to this task and "caused" him to speak. It is from God that the authority for the prophet's message emanates.
An important overall warning from Amos for those of us who have made the New Covenant with God is that great privileges must not be abused, or they will bring great penalties. To whom much is given much is required (Luke 12:48). Our great privilege is to have access to Him and His Spirit, and therefore have a far closer relationship with Him than Israel ever had under the Old Covenant. Israel's sin was first neglecting and then departing from God and the relationship. This in turn produced great moral corruption through self-serving idolatry, illustrated as and called "fornication" in other books.
The overall effect of these sins produced a careless disregard for the simple duties people owe their neighbors, as well as oppression of the weak. Amos speaks strongly against public and private indifference toward the keeping of the second of the two great commandments (Matthew 22:37-40). When these are considered, we see that he is truly a prophet for our time, when public morality has fallen so low. We need to heed His words seriously because our cultural circumstances parallel what Amos confronted in his day.
John W. Ritenbaugh
Prophecy and the Sixth-Century Axial Period
Amos refers to part of the Old Covenant: "If it is torn to pieces by an animal, then he shall bring it as evidence, and he shall not make good what was torn" (Exodus 22:13). If a lamb was stolen from the flock, the shepherd had to repay the owner for it. If a lamb was attacked and devoured by a beast, however, he had to bring proof that he had not stolen it himself. He had to show evidence that what had previously existed had been destroyed.
Whenever Israel is destroyed, the evidence of her demise will not be a leg or part of an ear, but bits of furniture like couches and beds. When others look for proof of this great nation's fate, they will find all the accouterments of opulence, luxury, self-indulgence, indolence—products of their self-concern and self-satisfaction. But they will find no effects of godly spirituality—righteousness, justice, and mercy.
The illustration of the bed and couch may be an ironic reference to Israelite sexual exploits with temple prostitutes and other ritual sexual practices (Isaiah 57:3-9). Additionally, God shows Israel committing spiritual adultery by trusting in other nations rather than God (Isaiah 31:1-3), and the destroyed bed and couch would depict His destruction of the nation for her unfaithfulness.
John W. Ritenbaugh
Prepare to Meet Your God! (The Book of Amos) (Part Two)
"The Lord God has sworn by His holiness" - Although not in the habit of swearing oaths—His Word is sufficient—God sometimes does so to focus on the seriousness of a pronouncement. As the writer of Hebrews says, "For when God made a promise to Abraham, because He could swear by no one greater, He swore by Himself" (Hebrews 6:13).
What does God see in Israel that so affronts Him that He has to swear "by His holiness"? Israel had every opportunity that the Gentiles did not have: His calling, His promises, His Word, His laws. He gave the Israelites these gifts to help them develop into His sons and daughters, but God sees them as diametrically opposite of Himself. Should not God expect to see some of His characteristics in His sons?
A simple illustration from the author's experience in visiting a family may help in understanding this point. Parents often show their pride by prominently displaying a photograph of their children, and these parents were no different. In this case, three of the four children bore a strong resemblance to their parents, but the fourth child was so noticeably different that it was obviously either an adopted child or the product of adultery.
God says, "I have children who bear no spiritual resemblance to me." He shows the cause to have been spiritual adultery—going after other gods and other ways of life.
"I have nourished and brought up children, and they have rebelled against Me; the ox knows its owner and the donkey its master's crib; but Israel does not know, My people do not consider." Alas, sinful nation, a people laden with iniquity, a brood of evildoers, children who are corrupters! They have forsaken the Lord, they have provoked to anger the Holy One of Israel, they have turned away backward. (Isaiah 1:2-4)
A dumb ox and donkey show more sense and appreciation to their masters than Israel did to her Father! Instead, she rebelled against Him!
God gave Israel many advantages—His law, His providence, His protection—to allow His people to live His way of life, but they turned their backs on Him and followed the ways of other gods. Paul shows how illogical this is:
For even if there are so-called gods, whether in heaven or on earth (as there are many gods and many lords), yet for us there is one God, the Father, of whom are all things, and we for Him; and one Lord Jesus Christ, through whom are all things, and through whom we live. (I Corinthians 8:5-6)
Since we have complete dependence upon God for life as our Designer, Lifegiver, and Sustainer, He has complete authority over how we should live. Among the multiple pantheons of gods, only one God lives the way a God ought to live. This particular God—the God of Israel—is holy, that is, He alone is transcendentally different, superior, and separate. He has called His people to be holy (I Peter 1:15-16). It follows that a holy person must be different in the way that God is different.
From God's holiness flows His love—outgoing concern for others, His outstanding attribute. When God looked on Israel, however, He saw a whole nation, from her culture to her government to her religion, organized on the basis of human self-concern. God wanted to see clear evidence of godly living, by which He could verify their claims of being His people. In Israel, He saw no such evidence, but instead a people in opposition to Him in every area of life. Spiritual adultery had occurred.
John W. Ritenbaugh
Prepare to Meet Your God! (The Book of Amos) (Part Two)
1 Corinthians 6:16-20
Adultery creates a second one-body/one-flesh bond in opposition to the marriage. This will inflict severe damage upon the marriage relationship. The apostle says such sexual sins hurt so much because they are "sins against [our] own body" (verse 18).
Paul comes to his primary point in verses 19-20: We are not our own! God bought us at an incredibly high cost, the blood of our Master, and thus He commands us to "glorify God in your body and in your spirit," both of which are His! God owns us completely!
The import of this is staggering! When we commit sex sins—even in our minds—we have first become unfaithful to God! When we break the seventh commandment, we show infidelity to God! Yes, it shows infidelity to the wronged spouse, but it all begins with unfaithfulness to God.
The road to adultery starts when we become willing to break the vows we made to God at our baptism. We promised then that we would honor and obey Him exclusively and faithfully, accepting Him as our Savior, Master, and soon-coming King and Husband. When we are willing to walk away from the commands He gives us about sex and marriage, we begin to walk into the arms of adultery. Physical adultery starts with spiritual adultery!
If an adulterer desires to repent, he must first acknowledge that he has sinned against God. King David, in his moving prayer of repentance after the murder of Uriah and adultery with Bathsheba, cries out, "Against You, You only, have I sinned, and done this evil in Your sight" (Psalm 51:4). Did he not also sin against Uriah, Bathsheba, the nation, his wives, and his children? Of course! But ultimately, his sin was against God! When we are faithful to God and our covenant with Him, we will not commit sex sins.
Sex, Sin and Marriage
1 Thessalonians 4:3-8
The phrase "possess his own vessel" can mean a number of different things.
First, the visual imagery corresponds to the theme of being faithful to a cup—to the marriage commitment we have made. It could be translated, "that each of you should know how to be faithful to his covenant in sanctification and honor."
Second, this phrase refers to self-control, specifically of one's own body. The New International Version translates this verse as, "that each of you should learn to control his own body in a way that is holy and honorable." Paul, in instructing the entire church—both male and female, married and single—shows it is the duty of all to preserve purity with regard to relationships.
Third, this verse refers to the way one acts with regard to a spouse, present or future. The Revised Standard Version translates this as "that each one of you know how to take a wife for himself in holiness and honor." I Peter 3:7 likewise refers to the wife as a weaker vessel to which husbands are commanded to give honor.
Verse 6 includes the curious word "defraud." To get the full understanding of what Paul is teaching here, we have to examine part of the God-plane ideal of the male/female relationship.
God's ideal in this is that there is one (and only one) man for each woman, and one (and only one) woman for each man. It is very clear that God hates divorce (Malachi 2:16); He hates the breaking of that covenant, as well as the emotional pain that accompanies it, the scars that the children will have to bear, etc. As loathsome as divorce is to Him, however, sexual immorality is one of the reasons He gives for allowing divorce. He repeatedly warns against promiscuity, and He is very explicit that sex and everything that it involves are only allowable between two people who have made the commitment to each other for the duration of their physical lives.
Seeing I Thessalonians 4:3-8 in this light, part of our responsibility as Christians is purity within our relationships. We are responsible to control ourselves ("possess his vessel") in an honorable way without lust or wrong desire. We also have to make sure we do not "go beyond"—cross the line—and defraud or cheat anyone in this matter.
The essence of what Paul is saying here is that even before a man is married, he can cheat his future spouse out of something! A man can be cheated out of the experience of completely sharing himself with a woman, who is in turn completely sharing herself with him, in a way neither of them has experienced before. Even if a man is not yet married, in essence he already "belongs" to the woman that he will eventually marry, and vice versa for the woman. Even when not married, we have to conduct ourselves as though we are!
It is clear, then, that a man's body belongs to his spouse—whether current or future. This is the principle behind the many warnings against physical promiscuity. But it can go even further than that:
Imagine a young man who is determined to remain physically pure, and yet shares the rest of himself—his emotions, specifically—with every girl he meets. Every girl in the county knows his hopes, fears, dreams, the innermost workings of his mind. When he marries, he will have shared everything about himself except his body. How would his wife feel, knowing that all the other girls had already "experienced" him in all but the sexual act?
In the same way, imagine a young lady who remains physically pure but shares her emotions with all the young men she meets. She will have shared parts of her innermost being, things that really belong to her future husband. This is one reason why God tells us, "Keep [guard] your heart with all diligence" (Proverbs 4:23)!
It is just as easy to be emotionally promiscuous as physically promiscuous, if not more so. And the dangers are significant: continually forming emotional bonds, only later to break them; make them again with someone else, then break them; make them, break them. It will not take long before emotional calluses begin to develop, and a person is unwilling to share him/herself anymore because of the inevitable pain that results. When these calluses develop, it is very difficult for any future relationship to be anywhere near as fulfilling as what God intends.
I Thessalonians 4:6 begins to take on an even deeper meaning when we consider that a basic definition of the word "defraud" is "to promise something one cannot or does not intend to deliver." Today, many practice flirting. Along the same lines as emotional promiscuity, this kind of defrauding promises—either blatantly guaranteeing or merely appearing to—one's emotions, commitment, affections, etc., without meaning to or being able to follow through. Flirting gives the appearance of interest, or it may even be genuine interest, where one cannot follow through with his "promises."
In the modern game of flirting, for example, a young man may behave in a manner that does not match up with his true intent. If he is demonstrating in his actions that a certain girl is the one (and only one) for him, yet is unprepared or refuses to follow through with that process, the girl has been defrauded or cheated. The man has been "promising" an emotional bond without following through. No wonder the Bible says, "Charm is deceitful and beauty is passing" (Proverbs 31:30)!
If we consider that individually we belong to our present or future spouse (physically and emotionally), we can see that certain actions are far from the ideal. That is, if it is inappropriate for a man to interact with a woman in a certain way if he were married to another, it is most likely still inappropriate even if he is not yet married.
This same principle applies on the spiritual level, and the stakes are much higher. Proverbs 19:14 tells us that a prudent (sensible, understanding) wife is a gift from God. When we apply this to the New Covenant church, it reiterates that it is God that chooses who will be a part of the Bride for His Son. God the Father will be faithful to provide a wife that is prudent, sensible, etc., for His Son.
David C. Grabbe
Strange Women (Part Three)
In Hebrews 3:12, the apostle Paul reports of Israel's "evil heart of unbelief," the fountain, the source, that gave birth to her irrational, erratic, unreliable spiritual and moral behavior. She could not be trusted to remain firm to her commitment to be faithful in keeping the commandments and thus God's way of life. Had the making of the covenant been a literal marriage between two humans, her conduct would have been as God called it, harlotry. However, this was an agreement between a holy, spiritual God and the human nation He chose.
Though she transgressed every commandment in multiple ways, collectively, the spiritual sin through which her unfaithfulness is most frequently demonstrated is gross idolatry. Israel simply serves herself, following the whim of the moment, so that she might "have fun." Her lack of belief grants her nature free rein to exhibit itself in the self-endowed liberty to follow the lust of her flesh, the lust of her eyes, and the pride of life. She rejects her divine Husband as her Ruler because she wants a king "just like" the other nations.
Except for the occasional times when Israel had good leadership, she conducted her affairs, whether personal, domestic, or international, in the Babylonian manner. Israel, despite her great advantages, became just another kingdom of this world. While God has remained faithful to His agreements and promises through the centuries, she has maintained a hypocritical "God's people" stance toward the world, palming herself off as a "Christian nation."
With the founding of the church following Christ's resurrection, God's spiritual focus turned to the church. Having made the New Covenant with God, our charge now is to be faithful while living surrounded by Babylon the Great. Though it is literally physically impossible, we have the responsibility to come out of her, and we can come out spiritually by being faithful to God and His commandments. We must not fail as Israel did, for the stakes for us are much greater. The New Covenant is a better covenant than Israel made; it contains better promises, enabling us a much better opportunity to be faithful and grow. However, those greater advantages also render us more responsible than even Israel, God's only chosen nation, because the church of God is God's only chosen church.
John W. Ritenbaugh
The Beast and Babylon (Part Eight): God, Israel, and the Bible
A series of scriptures will highlight the world's danger to us. The apostle James writes: "Adulterers and adulteresses! Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy of God" (James 4:4). This epistle is written to a Christian congregation. Even as the Old Testament shows Israel to be a spiritual adulteress to God through the people's disobedience following the making of the Old Covenant, so are Christians—as part of the bride of Christ, having made the New Covenant—spiritual adulterers when they unfaithfully disobey.
James is not saying these people are lost. He is warning them that they are heading in that direction because they were backsliding, having already been unfaithful. The unstated, yet clear cause of their being drawn back is the world, as if it were the seductive temptress of Proverbs 7.
James' counsel is that we cannot straddle the fence between God and the world. He is expounding the "no man can serve two masters" principle. These two relationships—God and the world—frame a black-and-white issue; this war has no neutral zone. A person cannot pursue his self-centered, worldly ambitions and still remain loyal to God.
The apostle uses the word philos, indicating something dear, which the New King James Version translates as "friend." He is stressing an affectionate, emotional attachment. Interestingly, The New Testament in Modern English by J.B. Phillips (1959) renders the warning as, "You are like unfaithful wives, flirting with the glamour of this world, and never realizing that to be the world's lover means becoming the enemy of God!" Seen this way, James describes them as silly, immature children, thoughtlessly gambling away their futures in the Kingdom of God.
I John 2:15 adds a refinement to James' warning: "Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him." The Greek word translated as "love" is agapao, which suggests a reasoned, determined love. Thus, John's counsel stresses willfulness rather than mere affectionate attachment. In comparison, one could even describe philos as an unbidden "puppy love," but agapao—never.
John is saying that we should not have intimate fellowship combined with loyal devotion to the world. Our relationship to it must be a more distant, hands-off one. We certainly must live and do business within it, but we have to fight to keep it from becoming the focus of our way of life. The spiritual reality is that, as we might say today, "The world stands ready to eat us alive." It chews Christians up and spits them out. If permitted, it can trash spiritual realities that may once have been cherished hopes and dreams.
Galatians 6:14 provides another guiding principle to hold dear: "But God forbid that I should boast except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world." This is an example of Paul's spiritual outlook and maturity regarding his relationship with the world. As far as any relationship between him and the world is concerned, the world is dead and crucified, and so is he to it. It is vivid imagery. How much willful devotion can a person have in a relationship going nowhere because both parties are "dead" to each other?
John 15:18-23 adds more about why the world is dangerous to a Christian:
If the world hates you, you know that it hated Me before it hated you. If you were of the world, the world would love its own. Yet because you are not of the world, but I chose you out of the world, therefore the world hates you. Remember the word that I said to you, "A servant is not greater than his master." If they persecuted Me, they will also persecute you. If they kept My word, they will keep yours also. But all these things they will do to you for My name's sake, because they do not know Him who sent Me. If I had not come and spoken to them, they would have no sin, but now they have no excuse for their sin. He who hates Me hates My Father also.
This is the fruit of the carnal mind's persistently disobedient attitude shown in Romans 8:7. The whole worldly system is anti-God. Even though the Christian world patronizes Him, in reality, it hates Jesus Christ, and therefore it hates those who truly follow Him. There is a simple reason why this continual reality exists.
Paul had renounced the whole worldly system. It no longer had any appeal to him; he was, in effect, dead in relation to it. However, the world's pressure never ends, which Paul notes in Romans 12:2, "Do not be conformed to this world." The Greek more correctly reads, "Stop allowing yourself to be fashioned to the pattern of this age," or as the J.B. Phillips translation puts it, "Don't let the world around you squeeze you into its own mold."
This is the danger we face when we allow the world to become too important. To be forewarned is to be forearmed. The world subtly but inexorably manipulates us into conformity with its thinking, its value systems, and therefore its attitudes and conduct. If we are alert and truly guarding against an invasion of worldly attitudes and practices, we will soon be able to notice when others relapse into following the course of the world.
The persistent influence of the world is a reality because Satan, the god of this world, is its driving force (II Corinthians 4:4). The world is Satan's medium, through which he broadcasts his propaganda and disinformation. By confusing people about what to believe, he intends to manipulate humanity. Satan's pitch to mankind is aimed directly at exciting human nature's self-indulgent cravings.
Due to this Satanic effort, even though we are converted, we are apt to become misinformed, lackadaisical, disinterested, and discouraged. We must be aware of it and absolutely resist it. The apostles' advice about avoiding intimacy with the world is a form of the proverb, "Evil company corrupts good habits" (I Corinthians 15:33). Friendship with the world corrupts.
John W. Ritenbaugh
The Christian Fight (Part Two)
Pergamos means "thoroughly married," like in a binding relationship. However, the context of these verses shows that they are in a relationship with a system—the wrong one! The doctrines of Balaam are in their congregation, as well as the doctrines of the Nicolaitans. Thus, He tells them to repent because some there, unlike Smyrna, had drifted away from what they had previously learned. They had not been faithful in the relationship to Him, even though they gave lip service to the doctrines.
John W. Ritenbaugh
What Is the Work of God Now? (Part 4)
No one in today's greater church of God overtly teaches we should worship idols of wood or stone (Exodus 20:3-5) and eat meat offered to them, as occurred among the early churches Paul administered. Nor does anyone openly teach fornication as a personal or religious practice, as happened in the Temple of Diana at Ephesus. However, anything that comes between us and devotion to God, including self-worship, is an idol, and any concourse with this world that diverts our attention from Him is spiritual fornication. Paul slew the idol of self daily (I Corinthians 15:31). We too often tolerate spiritual idolatry and fornication in ourselves and others, giving Christ plenty of fodder for His criticism.
The Seven Churches: Pergamos
The world's corrupt, godless society influences God's people beyond our realization, and spiritual fornication and idol worship in particular have long been the bane of both physical and spiritual Israel. For instance, when Judah's exile ended, only a remnant of the people (42,360) returned to Jerusalem (Ezra 2:64); the vast majority chose to remain in pagan Babylon. How many of us today put the things of this world ahead of God? The Bible suggests only a small faithful remnant will pay the price to return to God with their whole hearts and "come out of her" in the end time (Isaiah 1:9).
The Seven Churches: Thyatira
From a theological point of view, Revelation 18 identifies the hallmarks of Babylon. The signs are idolatry, theological prostitution or spiritual adultery, self-sufficiency, self-glorification, pride, complacency, reliance on luxury and wealth, avoidance of suffering, and violence against life. Reading Revelation 17 and 18 carefully, one finds each of those traits expressed in some way.
Interestingly, God emphasizes three in particular in Revelation 18:7. Personifying Babylon as a woman, God reveals her innermost, secret thoughts and thus her true character.
The first of the three characteristics emphasized here is pride, self-glorification: "She glorified herself . . . 'I sit as queen. . . .'" The second is reliance on wealth, satiety, overindulgence: She "lived luxuriously [extravagantly, lustfully, without restraint]." The third trait is avoidance of suffering, for she says, "[I] will not see sorrow." Because reliance on wealth can easily lead to proud self-sufficiency and avoiding all suffering, these three are interrelated. What bothers God is that her self-sufficiency is aimed against Him. Who needs God when one has everything? Avoidance of suffering produces compromise with both conscience and law. It can severely damage one's character, and to God that is a serious matter.
John W. Ritenbaugh
The World, the Church, and Laodiceanism
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