... name of God. He says to the headmistress, You are aware that my plan in bringing up these girls is, not to accustom them to habits of luxury and indulgence, but to render them hardy, patient, self-denying. Should any little accidental disappointment of the appetite occur, such as the spoiling of a meal, the under or the over dressing of a dish, the incident ought not to be neutralised . . . ; it ought to be improved to the spiritual edification of these pupils, by encouraging them to evince fortitude under ...
... godliness. The Holy Spirit can succeed in leading Christians into a life of holiness in a way the Old Testament law could not. This too is a sign that the age to come has dawned in Jesus the Messiah. Illustrating the Text Christians have an appetite for holiness but a proneness to sin. Poetry: “Holy Sonnet XIV,” by John Donne. One of the most articulate expressions of the Christian’s dilemma is this sonnet by the metaphysical poet Donne (1572–1631), who also became the dean of St. Paul’s Cathedral ...
... of the Canaanite god Mot. As he alludes to Job’s debilitating skin disease, Bildad speaks of death’s firstborn devouring the limbs of the wicked person (18:13). In the Canaanite literature, Mot is the god of the underworld, who has a voracious appetite for humans. In the context of Job 18, the term “firstborn” could refer to disease, but more likely it speaks of Mot’s exalted status as the god of death (contrast Christ, who is described as “the firstborn over all creation” in Col. 1 ...
... Job says rather than really interacting seriously with the points he has raised. For Zophar, there is no room for an exception to the retribution formula, as Job claims he is. Zophar insists that the pride of the wicked will be humbled (20:1–11), the appetite of the wicked will destroy them (20:12–23), and the destruction of the wicked is certain (20:24–29). Considering only the negative side of the retribution principle (cf. Eliphaz in 15:17–35 and Bildad in 18:5–21), Zophar contends that it is ...
... speak, not holding their placards of protest in the public squares, but their evil deeds (14:4) gave loudspeaker clarity to their denial of God. The evildoers “devour my people as though eating bread” (14:4b)—this is God’s analysis report. Their ravenous appetite is so wanton that they no more hesitate when God’s people are the entrée than when their daily bread is set before them. They are devoid of human compassion, the default mode of their atheistic living. The correlation between the denial ...
... his likeness (1:26) is moot. The serpent is suggesting another kind of likeness, a self-aggrandizing kind of likeness. No further conversation ensues between the two. Verse 6 tells us that the temptation appealed, in the following order, to (1) Eve’s physical appetites, (2) what she could see, and (3) her imagination. Note the thrust in this temptation. The serpent does not ask homage from Eve. Rather he indirectly suggests that she shift her commitment from doing God’s will to doing her own will. God ...
... story is likely included to clarify Samson’s root problem. Lest one think that Samson is simply unlucky in love, the presence of this episode suggests that the “love” he seemingly seeks may be no more than the satisfaction of his sexual appetite. Samson’s downfall through his involvement with Delilah is next recounted in 16:4–22. Although the text has not specified Delilah’s race, that she lives in Philistine territory and has connections with the Philistine rulers makes it almost certain that ...
... array of traps (18:7–10). The shortened, lumbering gait makes the wicked particularly susceptible to the myriad of entrapments Bildad mentions—no less than six ways for the lower body to be ensnared. Bildad then explores death’s assault on and appetite for the wicked (18:11–14). The word “terrors” hedges in this section (18:11, 14). Understanding the Hebrew of verses 12–13 is difficult and allows a different rendering than the NIV’s translation. Pope translates: “The Ravenous One confronts ...
... The lessons learned there will adorn the youth like a garland or wreath (1:9; 4:9) or decorative chains (Song 4:9). Those unambiguously labeled as “sinful” seek comrades in their devious, violent, unprovoked, and unjustified actions, for which they possess an enormous appetite (1:10–12), offering the enticing promise of sharing the battle “plunder” (1:13; cf. Deut. 20:14 and Josh. 11:14, which use the same word). Verse 15 introduces the major image and theme of the two ways in Proverbs, which can ...
... when your abilities bring you into the presence of a powerful person. (One can also translate “what” in verse 1b as “who” [see NIV note]; the word is perhaps intentionally ambiguous.) Drastic measures may be needed to curb an uncontrolled appetite or inordinate desire (22:2–3). Such food may be “deceptive,” intended as a test of your self-discipline rather than simply as a calorie-rich diet. Verses 4–5 support this interpretation, warning against exhausting efforts to acquire fleeting ...
... your own hearts and eyes”; NIV adds “the lusts of”). In light of the regulative role of the heart referred to in Ecclesiastes 2:3 (cf. Prov. 16:9), the contrast made in 6:9 (“Better what the eye sees than the roving of the appetite”), and the concluding reminder in this verse that God will ultimately judge the individual on the basis of these activities, this advice is better understood as “Let your conscience be your guide and be content with what you have!” This fits better with 11:10, which ...
... like a fire (9:20–21). It spreads first through the underbrush and finally destroys everything. The Lord permits the anarchy, but he is still in control. The destructive forces of civil war and anarchy are also described metaphorically as a ferocious and uncontrollable appetite. At the root of Israel’s troubles is its resistance to God’s just laws (10:1–4). Injustice prevails at the expense of the oppressed. In time, all Israel will be oppressed, but there will be no help forthcoming from the Lord ...
... –4). Verse 1 masterfully depicts both the character of Nineveh and the source of its prosperity and greatness. It was built on bloodshed and deceit and can maintain itself and continue to grow only by ruthlessly devouring other cities and kingdoms. Its appetite for blood and plunder is insatiable. Nineveh was a great and powerful city, proud of its achievements. But now God gives his assessment. The graphic, staccato phrases of verses 1–3 evoke the image of a ruthless, grinding military machine. Nineveh ...
... her own grave because she is unresponsive to the call of wisdom. Zephaniah charges the leaders—the officials, rulers, prophets, and priests—with ruling like gangsters. The political, social, and religious climate of Jerusalem is corrupt. Their ferocious appetite for self-enrichment makes the officials behave like tyrants. They are like “roaring lions” (cf. Amos 3:8). The officials thwart justice by shedding innocent blood. Human life has been reduced to a material resource for the self-satisfaction ...
... He urges the believers to watch out—that is, to identify and evaluate people who cause dissensions and who question the gospel, and to keep away from them (16:17). These people are not interested in Jesus Christ. They are absorbed with their own appetites, and their smooth talk and eloquence can easily detract from the truth of the gospel (16:18). There is no agreement on the identity of these troublemakers. Probably Paul provides a general warning based on Jewish traditions that warn of apostasy and on ...
... , unrepeated by Paul, probably underlies the words that follow these and returns us again to the subject of sexual morality. For some of the Corinthians, it followed from their freedom to eat that they were also free to indulge their sexual appetites in prostitution. For Paul, however, this action and the logical analogy that lies behind it are fundamentally wrong, because they involve the believer’s body as a physical, psychological, and spiritual whole in an action that unites the Christian (whose body ...
... lies not in a thing itself but in its misuse. Evil is an intrusion into creation, not a part of creation itself. It is not sexual activity that must be avoided but its corrupt misuse. Food is not the problem but rather the evil disordering of appetite. Part of what is restored in Christ is a prudence that allows believers to receive things for what they are, gifts God intended “to be received with thanksgiving” (4:3–4). In the Garden of Eden, the human race tragically exchanged the truth of God for ...
... than Jesus Christ (6:3–4). Second, the teaching promotes “envy, strife, malicious talk, evil suspicions and constant friction.” Third, the teaching flows from people who are deluded about their own importance (they are “conceited” [6:4]) and are driven by an appetite for gain (6:5): “who think that godliness is a means to financial gain.” Modern interpreters often dismiss this last statement as a mere rhetorical flourish. But in many respects Paul seems to get to the heart of the issue here ...
... , 141–69). To younger men, Paul addresses but one command: control yourselves. As unoriginal as the instruction may appear to us, it would have been altogether countercultural—and exceptionally community-formative—for Cretan young men to commit themselves to control over bodily appetites, avarice, ambition, temper, and tongue. What older women are to be to their younger sisters, Titus is to be to his younger brothers. In the whole of his behavior he is to be an example to them. In both the manner with ...
... the Scriptures they now read, are alike “the word of the living and lasting God” (1:23; in the Greek, “living and enduring” could also describe the word rather than God; see NIV). Second, the word of God nourishes new life (2:1–3). Every newborn infant needs a healthy appetite and proper food or it will not grow. The pure “spiritual” milk that will produce healthy Christian growth is God’s own word.
... bread alone, but by every word that comes from the mouth of the Lord." The message is easy to see: There is far more to life than merely fulfilling physical desires. It has many applications for each of our lives. Satan's second tempting attack is directed toward the appetite of power and control and is far more bold than the first one: Then the devil took him to the holy city and placed him on the pinnacle of the temple, saying to him, "If you are the Son of God, throw yourself down; for it is written, 'He ...
... – true joy is removed – connection is removed – holiness is removed. It is not whole anymore; it is broken. Hence, why we say it unwholesome! Another issue with pornography is that it gives an unrealistic picture of sex and creates an appetite of lust than can never be satisfied. This leads many to become addicted to it. Viewing pornography creates a chemical and physiological response in your body that leaves you craving more. This chemical craving can increase your arousal threshold which often ...
... prayed asking Jesus to help him. As long as he felt that he could safely eat a little here and a little there and still remain in control, he was doomed. But when he cried out for help and admitted that he couldn't control his appetite by himself, he was freed from his addiction. Alcoholics Anonymous operates on the same premise. Persons addicted to alcohol find help only when they acknowledge their own helplessness and reach for help beyond themselves. Happiness can come in the midst of our misery when we ...
... the offense to include those who take refuge in moral scrupulosity. The law was added so that the trespass might increase. As Paul will argue in chapter 7, the law not only reveals sin, it actually incites it! The prohibition, “Do not,” creates an appetite in the sinful will for the thing it forbids, thus exposing the depth of human complicity in sin. That was its intent from the beginning. Its purpose was not to convince Israel of its goodness and separate it from the Gentiles, but to expose Israel ...
... freedom had gotten out of hand, although one should not forget that Paul creates deliberate distortions in his arguments in order to score his points. The Corinthians seem to assume that freedom means they are at liberty to gratify their every appetite. Paul expresses mild shock that some Corinthians, aware of their freedom, work from the notion that all foods are fit for consumption to conclude that engaging in casual sex with a prostitute is a celebration of their freedom. Paul challenges and corrects ...