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What the Bible says about Spiritual Weakness
(From Forerunner Commentary)

Deuteronomy 8:2-3

This is one of the earliest references to the parallel between physical and spiritual eating. It is not directly stated but implied. God intended Israel's experiences in the wilderness to instruct the Israelites that all of life, both physical and spiritual aspects, depends upon God's providence. These verses also confirm that leading a good life, an abundant life, is dependent upon one's spiritual, mental, and emotional base. These elements of the mind determine one's outlook, goals, and reactions to the myriad vicissitudes of life. These verses confirm that God directly leads us into many of them, as a means of instructing us, producing dual results: first, to experience them and develop certain characteristics; second, to test us so both He and we can see where we stand and how we cope.

A major problem is that human nature compels us to focus almost totally upon the physical. God provides us "wilderness experiences" to let us know that there is a spiritual aspect to life that requires feeding and maintenance just as surely as the physical. Prayer, study, meditation, and obedience are the assimilation process in this parallel. Within this feeding/assimilation process, our relationship with God, worship, and religion should be enhanced to play an effective, positive role in life. Worship is more than adoration and reverence; it is the response of the whole person to the entirety of God's will in all aspects of life. In the church, at home, on the job, and in the community, our direction must always be whatever God wills.

Starvation of the spirit is less obvious on the outside than physical hunger because the spirit starves much more slowly and it resides within. Spiritual malnutrition may go unrecognized for long periods because the body and life goes right on. Yet just as surely as one's body gives signs that it needs nourishment, so does the spirit, and it, too, will eventually be recognized on the outside by its symptoms.

When the body cries out for food, one feels emptiness in the stomach, weakness in the muscles, and even sleepiness. If it goes on long enough, a faintness and headache may arise. But when the spirit is malnourished either from deprivation or a harmful diet, the gradual reaction in life is different.

Spiritual weakness appears, as does sin. With sin comes anger, irritability, exasperation, depression, discouragement, melancholy, despondency, gloominess, bitterness, hatred, resentment, self-pity, hopelessness, despair, paranoia, envy, jealousy, family conflict, arguing, divorce, drunkenness or other addictions, and competitiveness as self-centeredness deepens.

A purpose of Deuteronomy 8:2-3 is to emphasize to Israel and now to us that the source of spiritual nourishment is more important than the nourishment itself. If we have the right source, the nourishment will be good. Otherwise, the situation is hopeless. Our source of nourishment must, of course, be God.

When tempted by Satan, Jesus quotes this verse (Matthew 4:4). He suggests in His answer that, unlike Esau, He received a vitality that sustained Him even though He had not physically eaten. Therefore, He had no need to succumb to Satan's temptation. Israel also demanded bread in the wilderness. They ate and proceeded to die there. Jesus denied Himself bread, instead trusting God in submission to Him, retained His righteousness, and lived.

John W. Ritenbaugh
Eating: How Good It Is! (Part Three)

Luke 4:18

The word "poor" does not necessarily mean that a person is in absolute, abject poverty. It can mean only that the person is weak or powerless. Jesus says He is going to free them from poverty or weakness. If we look at this in a spiritual sense, it applies to every one of us. We all have been spiritually powerless.

John W. Ritenbaugh
The Fourth Commandment (Part 2)

Hebrews 5:12-14

In using milk as a metaphor in I Peter 2:2, Peter is in no way chiding people as Paul does in Hebrews 5:12-14. The former uses milk simply as a nourishing food because his emphasis is on desire, not depth. Paul uses milk as a metaphor for elementary because he wants to shock the Hebrews into comprehending how far they had slipped from their former state of conversion.

Paul also uses milk as a metaphor for weak or elementary in I Corinthians 3:1-2: "And I, brethren, could not speak to you as to spiritual people but as to carnal, as to babes in Christ. I fed you with milk and not with solid food; for until now you were not able to receive it, and even now you are still not able." Paul judges the Corinthians as weak based upon their behaviors and attitudes, which reflected no spiritual progress. So he "fed" these immature Christians elementary knowledge because things of greater depth would have gone unappreciated, misunderstood, and unused. These references directly tie spiritual diet to growth in understanding, behavior, and attitude.

Paul's milk metaphors are scathing put-downs! Undoubtedly, he seriously hurt the feelings of many in the congregation, yet he is free and clear before God of any charge of offense. He does not question their conversion, but he certainly rebukes their lack of growth. He rightly judges that they need to have their feelings hurt so they could salvage what remained of their conversion.

In I Corinthians 3, the embarrassing immaturity that required him to feed the people like babies also produced strife and factions in the congregation, proving that the people were far more carnal than converted. The Hebrews account is more complex: The people had once been more mature but had regressed. It is a situation vaguely similar to elderly people becoming afflicted with dementia, except that faith, love, character, conduct, and attitude were being lost rather than mental faculties. This resulted in the people drifting aimlessly.

An additional insight regarding an insufficient spiritual diet appears in the next chapter. Paul tells them that their problems are directly related to being lazy. Dull in the phrase "dull of hearing" in Hebrews 5:11 is more closely related to "sluggish" or "slothful." It is translated as such in Hebrews 6:12, ". . . that you do not become sluggish, but imitate those who through faith and patience inherit the promises."

Paul charges them with being lazy listeners; they are not putting forth the effort to meditate and apply what is taught them. They are, at best, merely accepting. That they are not using what they hear is proof enough for Paul to understand that they are not thinking through the seriousness or the practical applications of the teachings. In other words, they are not assimilating what they hear, and the result is a lack of faith and a consequent faithlessness. His rebuke is far more serious than the one in I Corinthians 3 because these people are older in the faith. They have frittered away a large amount of time that would have been far better spent on spiritual growth.

Paul attempts to shame and shock them into realizing how far they had slipped by calling these grown people—some of them undoubtedly elderly—infants. He goes so far as to tell them that they are unacquainted with and unskilled in the teaching on righteousness. In other words, he attributes to them the one particular trait of infants: that they do not understand the difference between right and wrong, a characteristic that defines immaturity. A parent must instruct and chasten a child until it understands.

The Bible provides ample evidence that a poor spiritual diet results in a spiritually weak and diseased person, just as a poor physical diet works to erode and eventually destroy a person's physical vitality. Similarly, we can see that a person can be in good spiritual health but lose it through laziness or another form of neglect. Just as a mature adult needs good, solid nourishment to maintain his vitality and remain free of disease, the spiritual parallel follows. For one to grow to spiritual maturity and vitality, a mature Christian needs solid, spiritual nourishment, assimilated and actively applied, to continue growing and prevent regressing, as opposed to the Hebrews sluggish spiritual deterioration.

John W. Ritenbaugh
The Offerings of Leviticus (Part Eight): Conclusion (Part One)


 




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