... came upon the poor fellow. He had not bargained upon the persistence of evil.” “Not many of us do bargain on the persistence of evil. We get rid of some troublesome evil and tidy up the place; then some other wicked thing comes along… We renounce the lust of the flesh only to become victims of pride or greed. We get rid of hate only to have worry or fear plague our days. We’re too good to steal or murder, but our very self-righteousness catches up with us. We will not tolerate intolerance, but ...
... give unto you that ye love one another.” Paul preached the same strategy: “Be not overcome of evil, but overcome evil with good.” It won for others; it will win for you and me. “This I say, walk in the Spirit, and ye shall not fulfill the lust of the flesh.” [6] Life has its end-time, its climax, its judgment. As James Russell Lowell wrote about it: “Some great cause, God’s new Messiah, offering each the bloom or blight, parts the goats upon the left and the sheep upon the right.” [7] Leave ...
... to Him through the night? He did not say to him, “Nicodemus, I know what the trouble is with you; you are not honest. Nicodemus, you must quit swearing. Nicodemus, you must quit Sabbath-breaking. You must quit breaking your marriage vows. You must stop yielding to the lusts of the flesh.” No, He did not say that to this master in Israel. Had he done so Nicodemus would have blazed upon Him, for he was guilty of none of these things. He was a clean man, a moral man, a religious man. “But what Jesus did ...
... literally “a woman of evil.” This expression occurs only here in the Old Testament; the Septuagint may have read a similarly written word, translating “married woman.” The admonition in verse 25 consists of a twofold warning. The negative command, “Do not lust in your heart after her beauty” (6:25a), recalls the tenth commandment (Exod. 20:17; Deut. 5:21), which employs the same Hebrew verb, while the NLT’s “Don’t let her coy glances seduce you” (6:25b) vividly captures the process ...
... (7:21; hence the repeated warnings: 2:16; 5:3; 7:5). Her reference to recently fulfilled vows suggests both fidelity in worship and fresh meat to dine on (7:14). The youth alone is the object of her attention and affection, or rather, of her lust (7:15, 18; contrast 5:19); her bed has been specially prepared and perfumed for him (7:16). Multicolored imported linens and exotic fragrances indicate her wealth and provide an enticing love nest. Best of all, they can enjoy a secret, all-night tryst without any ...
... sensual symbolism encountered earlier in the poem, as well as the mutuality of the sexual experience. The “grasping” and “climbing” and the breast/genital orientation of the king’s speech (7:6–9) invoke images of conquest, self-indulgence, lust, and self-gratification. Again, the gentleness, tenderness, willing surrender, and reciprocation in lovemaking as a shared experience by the lovers seems absent. Thus the passage provides an effective foil for the two kinds of human love, contrasting the ...
The Lord has granted Assyria’s rise to power (10:5–19). He permitted Assyria to enrich herself as he sent her on his holy mission to reduce those nations that had provoked his wrath. Assyria’s lust for power, however, is unbridled. She is a tyrant who boasts of her victories over cities and nations. The boast displays an attitude of autonomy and evidences no fear of God. Since Samaria has fallen (722 BC) and the Lord did not rescue it, how can Jerusalem expect to be ...
... giddiness that will only be fed by the wine of their drink. The conquerors of Assyria will thus show themselves to be heedless of that which contributed so heavily to Nineveh’s downfall. The Babylonians’ riotous lifestyle will bring about an insatiable lust for power and plunder that will be as seemingly unquenchable as the thirst of death and the grave. In clear distinction from the wicked are the righteous, for unlike the wicked, they are consumed by neither power nor greed nor pride. Rather ...
Matthew 5:21-26, Matthew 5:27-30, Matthew 5:31-32, Matthew 5:33-37
One Volume
Gary M. Burge
The Old Testament prohibition against murder is broadened to include anger (5:21–22; Exod. 20:13), with a related call to reconciliation (5:23–26). Jesus also expands the prohibition against adultery to include lust (5:31–32; Exod. 20:14). The third case involves the Old Testament prohibition of remarriage to a first spouse after a divorce and second marriage have occurred (Deut. 24:1–4). Jesus again commands a stricter ethic by limiting the allowable reason for divorce to porneia (a Greek term ...
... of natural sexual relations with unnatural sexual relations among women and among men (homosexuality). God created man and woman, male and female (Gen. 1:27) to become “one flesh” (Gen. 2:24). Paul’s language (“unnatural,” “inflamed,” “lust,” “shameful”) denies same-sex relationships any decency or dignity. (The question whether homosexuality is a genetic disposition or a “natural” and personal tendency does not come into view; Paul would surely argue that just as other patterns ...
... scarcely avoid when they keep their minds on what God has lovingly done for them. Paul warns that those who practice such sins have no part in the kingdom of Christ and God (5:5; the lists in 5:3, 5 correspond); worshiping their own lusts, they cannot enjoy the peaceable rule of God. This of course includes all human beings in their fallen state, and that deceitful “old self” (4:22) misleads them even here. Because verse 5 is phrased somewhat elliptically, readers can get the impression that idolaters ...
... and honor before the community (Rom. 12:10) and God (Rom. 2:7; 9:21; 1 Pet. 1:7; 2:7). Paul starkly contrasts the life of sexual self-control that leads to honor and holiness with the life defined by passion due to ignorance of God: “not in passionate lust like the pagans, who do not know God” (4:5; see Rom. 1:18–32; Eph. 4:17–18). The implication for the readers of this letter is clear: you know God—don’t live that way! What determines the sexual conduct of the Christian is his or her ...
... patience and careful instruction.” Paul resumes the sober “latter day” thoughts of 1 Timothy 3:1–5, 12–13. Timothy should expect to encounter people who become discontent with sound teaching and who seek teachers who merely satisfy spiritual lusts. The false teachers specialize in ego-gratifying, speculative storytelling. “Itching ears” (4:3), it would seem, are eager to hear that resurrection life is all in the “now.” In contrast with all counterfeit gospels and all false approaches to ...
... the locusts, have a human face (Rev. 9:7–8). When the veil is lifted on the destiny of rebellious humankind, John sees how those who embrace the fallen values of the secular world are tortured from within by the very greed, corruption, lust, bitterness, anger, loneliness, and inner turmoil that are generated from life apart from God. According to Deuteronomy 28, the plagues cause “madness, blindness and confusion of mind” (28:28). Idolaters will have no rest and tremble in despair; they will be filled ...
... terms, and freedom from sin may not turn us on. But this is painfully relevant to our lives--more relevant than we suppose. Many of us are wracked with guilt. Some of us are entangled by destructive habits and practices like addictions to drugs and lust. Some of us are endangering our health and our relations with our families. We’ve tried self-help programs, we’ve read magazine testimonies from people who’ve wrestled with the same demons, but we haven’t been able to create a strategy for coping ...
... power to heal a broken body, a broken heart, a broken dream, a broken relationship? Do you need Christ's healing touch for your bitterness, depression, grief, or fear? Do you need to be healed of cynicism? Do you need to know his power to overcome sin, lust, or addictions? Hear these words again through the ears of your heart: The Christ we follow is still the same, With blessings that all who will may claim. But how often we miss Love's healing touch, By thinking, "We must not expect too much." The blind ...
... the personhood of another is a sin against God and that other. Think for just a minute on the implications of that! Jesus said, "You have heard that it was said, 'You shall not commit adultery.' But I say to you, everyone who looks at a woman with lust has already committed adultery with her in his heart" (vv. 27-28). Jesus was looking toward a way of relating in which both men and women could respect the personhood of someone of the opposite sex rather than thinking of the other as a thing to be exploited ...
... , and he’s as happy as can be. Human beings can be strange sometimes. Satan once had a yard sale. He thought he’d get rid of some of his old tools that were cluttering up his house. There was gossip, slander, adultery, lying, greed, power-hunger, and lust laid out on the tables. Interested buyers were perusing the tables looking for a good buy. One customer, however, strolled way back in the garage and found on a shelf a very shiny tool. It looked well cared for. He brought it out to Satan and asked if ...
... . 2:1–21). Ruth was a Moabitess (Ruth 1:4; and Deut. 23:3 rules that “no … Moabite or any of his descendants may enter the assembly of the Lord”). Bathsheba (Uriah’s wife) was the wife of a Hittite, and as a result of his lust for her, David committed both adultery and murder. If one searched the Old Testament for a more unlikely group of candidates for a messianic lineage, it is doubtful one could come up with a more questionable group. Why did Matthew include women in his genealogical listing ...
... be his anyway. The price of immediate possession was nothing short of the worship of Satan himself! Jesus’ response was straightforward and clear: Away from me, Satan! This entire affair has gone on long enough. God alone is worthy of worship (cf. Deut. 6:13). Your lust for power is blasphemous. Be gone! So the devil departed, and Jesus was ministered to by angels who appeared on the scene to help. Additional Notes 4:1 Peirazō is used in the sense of “to entice to evil,” e.g., James 1:13 (“[God ...
... in a state where virtue was profitable, common sense would make us good, and greed would make us saintly. And we'd live like animals or angels in the happy land that needs no heroes. But since, in fact, we see that avarice, anger, envy, pride, sloth, lust, and stupidity commonly profit far beyond humility, chastity, fortitude, justice, and thought, and we have to choose (in order) to be human at all... why then we must stand fast a little — even at the risk of being heroes.” (Robert Bolt, A Man for All ...
... –53. Romans 1:26 is the only place in the Bible where lesbianism is mentioned. Why Paul mentions it before male homosexuality is uncertain. Was he following Gen. 3 where Eve sinned first? Or is it a prelude to male homosexuality, which he describes in more aggressive terms (inflamed with lust)? 1:29–31 For a helpful discussion of the terms in vv. 29–31 and the meaning of each, see Cranfield, Romans, vol. 1, pp. 129–33.
... ; but is he just? Here, as elsewhere in Romans 9–11, Paul takes a surprising tack, for he does not defend God’s justice but champions his mercy. A God determined by justice would have to deliver the world to wrath and punishment because of its greed and lust and war. But a God whose nature is love is free to make the dictates of justice penultimate to those of compassion. But what is the relation between God’s mercy and his judgments? That is the issue of verses 17–18. That Paul connects a verse on ...
... . Paul characterizes agapē as that which hates what is evil; clings to what is good. In modern society love is used for a host of things which have little, if anything, to do with agapē. If love is not twisted by its ubiquitous associations with lust and sex, then it is reduced to a sentiment. Sentimentality is a particular danger because it grounds behavior in feelings of emotional idealism and divorces itself from a world of imperfect choices. Agapē, on the other hand, commits itself to the good of the ...
... makes clear that the sexual encounter is against her will and that Amnon sins against her as well as against the law. The writers’ interest in the use and abuse of power is again illustrated. Amnon compounds his crime by his subsequent rejection of Tamar. His lust once satisfied, he wanted nothing more to do with her. Again the parallels with the way that David treated Uriah, acting as if his life was a matter of no import, are clear. Mention of Tamar’s special dress, which would have marked her out as ...