Author Archives: Gary Davenport

In and of itself, God’s power is not nearly as comforting as when seen in light of several of His other attributes. Two of these attributes are the “goodness” of God and the “wisdom” of God. The God who is all-powerful is the same God who is good and wise; God’s power becomes a source of great comfort and encouragement to the Christian. It is comforting to know One with so-o-o-o much power is also ‘good.’

Oh give thanks to the LORD, for He is good; for His lovingkindness is everlasting (Psalms 107:1).

How great is Thy goodness, which Thou hast stored up for those who fear Thee, which Thou hast wrought for those who take refuge in Thee, before the sons of men! (Psalms 31:19).

(1) The “goodness” of God is prominent in the opening chapters of the Bible. Repeatedly, God pronounced everything which He created “good” (see Genesis 1:4, 10, 18; 1 Timothy 4:4). In chapter 2, God saw that it was “not good” for Adam to be alone, and so He created a wife for him (2:18-25). In the garden of Eden, where God had placed Adam and Eve, there was “the tree of the knowledge of good and evil.” From the fruit of this one tree, the man and woman were forbidden to eat. We shall return to this matter of “goodness” in the garden, for it is a vitally important truth. Suffice to say the issues of “goodness” and “evil” are prominent at the beginning of the Bible.

(2) The goodness of God appears to be the sum total of all of God’s attributes. The goodness of God may thus be viewed as one facet of His glorious nature and character and also the overall summation of His nature and character.

Then Moses said, “I pray Thee, show me Thy glory!” And He said, “I Myself will make all My goodness pass before you, and will proclaim the name of the LORD before you; and I will be gracious to whom I will be gracious, and will show compassion on whom I will show compassion” (Exodus 33:19; see also Exodus 34:5-7).

(3) We cannot separate what is good from God. You cannot have goodness without God, just as you cannot have God without goodness. God alone is good:

I said to the LORD, “Thou art my Lord; I have no good besides Thee” (Psalms 16:2).

God is the source of everything that is good: Every good thing bestowed and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation, or shifting shadow (James 1:17).

God does not withhold anything that is truly good from His children: For the LORD God is a sun and shield; The LORD gives grace and glory; No good thing does He withhold from those who walk uprightly (Psalm 84:11).

(4) Man’s eternal destiny is determined by his decision as to how one can truly be good in God’s sight (See John 5:28-29; Romans 3:1-26; Titus 3:3-7).

(5) Apart from the divine revelation of the Scriptures, we cannot recognize true goodness, for it cannot be understood apart from knowing God and seeing life from His perspective. This is precisely the point of Psalm 73 which we will now consider, for it gives us a radically different definition of “good.”

Good Defined in Psalm 73

Asaph, a Levite who was chief of the musicians under David (1 Chronicles 16:4-7,37), composed Psalm 73. My conviction is that the central theme of Psalm 73 is the goodness of God. The first and the last verses of the psalm contain the word “good.” Through the course of time and this psalm, Asaph undergoes a radical change in his understanding of the meaning of the term “good.” Because Asaph’s misconception of the meaning of “good” is virtually the same as evangelical Christians today, we must understand the message of this psalm and the meaning of the term “good.”

Asaph describes a period in his life when he had serious spiritual struggles. His premise was the goodness of God, particularly His goodness to His own people, Israel: “Surely God is good to Israel, To those who are pure in heart!” (verse 1).

To Asaph, this affirmation of truth meant that because God was “good” to Israel, God’s blessings would constantly be poured out upon those Jews who were righteous. On the other hand, the unrighteous could expect many difficulties. Now there is an element of truth in this, as we can see from the blessings and cursings of Deuteronomy 28-30. But it was not altogether true, and this was evident even in the Book of Deuteronomy:

2 “And you shall remember all the way which the LORD your God has led you in the wilderness these forty years, that He might humble you, testing you, to know what was in your heart, whether you would keep His commandments or not. 3 And He humbled you and let you be hungry, and fed you with manna which you did not know, nor did your fathers know, that He might make you understand that man does not live by bread alone, but man lives by everything that proceeds out of the mouth of the LORD” (Deuteronomy 8:2-3).

Asaph admits to his readers that he strayed far off course. He was so far from the truth that he came close to destruction. In his words, “his feet had almost slipped” (verse 2). He seems to be confessing that he considered giving up the faith and forsaking the way of righteousness, supposing that it was of no real benefit.

Asaph’s problem was largely due to his distorted perspective. First of all, he was envious of the wicked. Unlike Lot, whose righteous soul was vexed by the sin all about him, Asaph wished he could be in the sandals of those who were wicked. He did not hate their sin; he envied their success (verse 3). Second, he was self-righteous. He looked upon himself as being better than he was. He seems to have supposed he deserved God’s blessings and concluded his “righteous living” had been in vain:

13 Surely in vain I have kept my heart pure, And washed my hands in innocence; 14 For I have been stricken all day long, And chastened every morning (Psalms 73).

These verses also suggest Asaph views his suffering as coming from God. God was punishing him, he supposed, for being godly. Third, Asaph seems to have been consumed with self-pity. It is really difficult to see life clearly when you are looking at it through tear-filled eyes. And these tears were the tears of self-pity.

I believe Asaph’s words in verses 4-9 which describe the wicked are a description of those whom Asaph saw in the congregation of Israelites who came to worship. Asaph is talking about wicked Jews rather than pagan Gentiles. I also believe Asaph’s analysis is highly distorted and inaccurate.

Asaph makes some very sweeping generalizations in the first half of the psalm, implying that all the wicked prosper and the righteous, which surely included him, suffer. He wrongly supposes the wicked are always healthy and wealthy and thinks none of the wicked experience the difficulties of life. Even in their death, they are spared from discomfort. He likewise thinks those who prosper are all arrogant, blaspheming God, daring Him to know or care about what the wicked are doing.

There is some measure of truth in this. Some of the wealthy wicked would be just as Asaph has described them. But Asaph has over-generalized, making it seem God blesses all the wicked and punishes all the righteous. The wicked flaunt their wickedness and are blessed. The righteous practice their righteousness and are punished for doing so. As far as Asaph is concerned, there is good reason to consider joining the wicked rather than fighting them (see verses 10-14).

But Asaph was wrong, and this he confesses at several points in the psalm.

2 But as for me, my feet came close to stumbling; My steps had almost slipped. 3 For I was envious of the arrogant, [As] I saw the prosperity of the wicked (verses 2-3).

15 If I had said, “I will speak thus,” Behold, I should have betrayed the generation of Thy children (verse 15).

21 When my heart was embittered, And I was pierced within, 22 Then I was senseless and ignorant; I was [like] a beast before Thee (verses 21-22).

The turning point in the psalm is verse 15. Up to this point, Asaph viewed life from a distorted human perspective. To him, the goodness of God meant health and wealth, not unlike the “good life gospeleers” of our own day. But, as Asaph admits, he was wrong. In verses 15-28, he explains why he was wrong, ending with an entirely different definition of “good.”

When Asaph came “into the sanctuary of God,” he was able to “perceive their end” (verse 17). Now Asaph viewed the prosperity of the wicked in the light of eternity rather than simply from the vantage point of time. Those who seemed to be doing so well in their wickedness Asaph now saw in great peril. Their feet were on a slippery place. In but a short time, they would face the judgment of God. Their payday for sin might not come in this life, but it would surely come in eternity:

18 Surely Thou dost set them in slippery places; Thou dost cast them down to destruction. 19 How they are destroyed in a moment! They are utterly swept away by sudden terrors! 20 Like a dream when one awakes, O Lord, when aroused, Thou wilt despise their form (verses 18-20).

How foolish, even beastly, Asaph had been to think the wicked would get away with their sin, and there would be no day of reckoning. How foolish to conclude God was punishing him for avoiding the sinful ways of the wicked. Asaph now sees his relationship with God in its true light. Eternity holds for him the bright hope of God’s glorious presence. But in addition to this future blessing, Asaph has the pleasure of God’s presence in this life:

23 Nevertheless I am continually with Thee; Thou hast taken hold of my right hand. 24 With Thy counsel Thou wilt guide me, And afterward receive me to glory. 25 Whom have I in heaven [but Thee]? And besides Thee, I desire nothing on earth. 26 My flesh and my heart may fail, But God is the strength of my heart and my portion forever (verses 23-26).

Asaph now sees that the prosperity of the wicked has hardened their hearts toward God. They have become proud, arrogant, and independent of God. Asaph also sees his “affliction,” whatever that might be, as a source of great blessing. His suffering and agony drew him closer to God; the prosperity of the wicked drew them away from God. His trials were indeed a gift from God for Asaph’s good. His struggles had led him into a deeper intimacy with God and were thus worth all the agony and distress of soul. Trusting God and living a holy life are not just the means to eternal blessings; they are the way to great temporal blessings as well.

Now Asaph understands the “goodness” of God in a different way. He has a new definition for “good.” In verse 1, “good” really meant the absence of pain, difficulty, trouble, sorrow, ill health, or poverty. In verse 28, “good” means something far better than physical prosperity:

28 But as for me, the nearness of God is my good; I have made the Lord GOD my refuge, That I may tell of all Thy works (verse 28).

Nearness to God—intimate fellowship with God—is our highest good. We may say then that whatever interferes with our nearness to God, our fellowship with Him, is actually evil. And whatever draws us into a deeper fellowship with God is actually “good.” When God brings suffering and adversity into our lives, our confidence in His goodness should not be undermined. Instead, we should be reassured of His goodness to us.

In the end, Job’s suffering brought him nearer to God; thus it was good, and God was good in afflicting him. Paul’s suffering brought him nearer to God, and he saw it as a blessing (Philippians 3:10). The chastening of the Lord in the life of the Christian is not only evidence of our sonship, it is God’s working in us for good (Hebrews 12:1-13; see Romans 8:28).

The Relevance of the Goodness of God

The goodness of God is a life-transforming truth. Let us conclude by considering ways the goodness of God should intersect our attitudes and actions.

(1) The goodness of God is a character trait which applies to every other attribute. God’s wrath is good. God’s holiness is good. God’s righteousness is good. God is good in His entirety. There is nothing about God that is not good. There is nothing God purposes for His children that is not good. God gives to His children only that which is good. And He withholds nothing good from us. God is good, and He is at work in our lives for good. Nothing which God creates, nothing which God accomplishes, is not good.[1]

We must take this truth of God’s goodness one more step. God allows nothing to happen to the Christian which is not good. We all know this passage well:

28 And we know that God causes all things to work together for good to those who love God, to those who are called according to [His] purpose (Romans 8:28).

We may be convinced of God’s goodness and yet doubt that everything which happens to us is good. We carefully avoid blaming God, because we know He is good. So we blame Satan for our trials and tribulations. Or, we can always blame people. May I remind you Paul’s “thorn in the flesh” was brought about by a “messenger of Satan” (2 Corinthians 12:7), and yet God permitted this so His strength might be manifested through Paul’s weakness (12:7-10). And the “evil” Joseph’s brothers intended against him God intended “for good” (Genesis 50:20). Whatever comes into the life of the Christian is a part of God’s purpose to bring about our good and His glory.

(2) We must conclude that teachers who tell us God wants only to bless us with healing and prosperity in this life are, in truth, false teachers. Their teaching leads Christians to the same conclusion Asaph reached in error, a conclusion which, upon reflection, he confesses to be evil and beastly. Knowing God is not the way to the “good life” as taught by the “good life gospeleers.” In fact, as Asaph indicates, along with countless others in the Bible, suffering is often the means by which we come to know God more intimately.

67 Before I was afflicted I went astray, But now I keep Thy word (Psalms 119:67).75 I know, O LORD, that Thy judgments are righteous, And that in faithfulness Thou hast afflicted me (Psalms 119:75).

(3) The goodness of God is evident in the gospel of Jesus Christ. The gospel is the “good news” (Isaiah 40:9; 41:27; 52:7; 61:6; Luke 1:19; 2:10; Acts 8:12; 13:32; Hebrews 4:2, 6), and good it is! God is good to all men in His common grace, showering blessings on the wicked and the righteous alike (Matthew 5:43-45; Acts 14:16-17). But God is particularly good to those who believe in the gospel.

Nowhere is the goodness of God more evident than in the person of our Lord. In His goodness, God provided a way for sinners to be forgiven and to be declared righteous. It is not by any good works which we do, but on the basis of the goodness of the Lord Jesus Christ (see Romans 3:19-26; Titus 3:4-7). If you have never trusted in His saving work, I have words of exhortation for you,

8 O taste and see that the LORD is good; How blessed is the man who takes refuge in Him! (Psalms 34:8).

With this offer of salvation by faith in Jesus Christ, I must also issue a word of warning. The goodness of God is directed toward our repentance (Romans 2:4). If we reject the goodness of God in Christ, if we reject the gospel, then we bring upon ourselves the divine wrath of God:

(4) The goodness of God is a foundational truth that shapes our perspective toward God and His dealings with us in this life. The goodness of God is a fact to which the Bible often testifies. It is a fact which every Christian should believe and embrace. But more than this, it is a perspective through which all of life’s experiences should be viewed.

In the biblical account of the fall of Adam and Eve, it is significant that Satan’s attack was on this dimension of the character of God. It is true Satan virtually called God a liar, but the first attack of Satan was waged against the attribute of His goodness. It was a subtle attack, but one that should be obvious to the Christian who reads these words:

1 Now the serpent was more crafty than any beast of the field which the LORD God had made. And he said to the woman, “Indeed, has God said, ‘You shall not eat from any tree of the garden’?” 2 And the woman said to the serpent, “From the fruit of the trees of the garden we may eat; 3 but from the fruit of the tree which is in the middle of the garden, God has said, ‘You shall not eat from it or touch it, lest you die.’ “ 4 And the serpent said to the woman, “You surely shall not die! 5 For God knows that in the day you eat from it your eyes will be opened, and you will be like God, knowing good and evil” (Genesis 3:1-5).

God is good, and everything He created is good. But the one thing in the garden which was not “good” to eat was “the tree of the knowledge of good and evil.” Satan’s seemingly innocent question was intended to undermine Eve’s confidence in the goodness of God. By the time Satan has finished, Eve has come to view God as the One who is less than good, and the forbidden fruit as that which is good. Once Eve doubted the goodness of God, it was a great deal easier for her to disobey Him. If God was not good and was not acting for her good, then why should she obey Him? Indeed, why should she not act independently of God in seeking her own good—the forbidden fruit?

Satan first changed Eve’s perspective of God, and then he was able to persuade her to disobey God by eating the forbidden fruit. The goodness of God is a perspective from which we can and should view all of God’s commands, including His prohibitions. It is apparent from what happened as a result of the eating of the forbidden fruit that God forbade that fruit for man’s good. The prohibition was an expression of God’s goodness. She did not understand why God forbade it, but knowing that God was good should have been enough. What a good God forbids must be evil, and what a good God commands must be good. We must know the truth found in the Word of God to avoid Satan when he tempts us to change our perspective of God. He often does this by causing us to doubt God and His Word.

May God grant that His goodness becomes a truth we not only accept, but embrace, so that it becomes the perspective from which we view all of the events of our lives.

[2] A. W. Pink, The Attributes of God, p. 52.

[3] Ibid, pp. 52, 53.

(Exodus 20:17 NIV) “You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, or his manservant or maidservant, his ox or donkey, or anything that belongs to your neighbor.”

The tenth word to live by takes us back to the first. The first and tenth words to live by are bookends. Unlike the other eight that are focus on visible actions, the first and tenth have to do with our heart, or our state of mind.

Exodus 20:1-4 (ESV) And God spoke all these words, saying, “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery. “You shall have no other gods before me.

The tenth word to live by is a perfect sign-off to the ten words to live by. It reminds us that unchecked desire, jealousy, and discontent leads us to violate the other commandments. As a result we wound our neighbor and wreck our life together.

Many of us are overworked trying to earn more so that we can own more. We may be able to get more, but we lose the time to enjoy what we have. But instead of labeling this as coveting, we describe it as ambition, providing for the family, supporting a lifestyle, working for a better life, getting ahead.

   King David ignored God’s words to live by. He stole another man wife thus ignoring two of the words. He lied about it and had the other man murdered thus ignoring two more of those words. He invoked God’s name to justify his actions, thus he violated even another. But it all began by ignoring the tenth word to live by. He was coveting his neighbor’s wife. And he ignored the tenth because he ignored the first. David should have been doing what God called him to do – leading the armies of Israel – but instead he was at home.

Coveting is the attitude of heart that preceeds us not living according to God’s words. The remedy is to go back to the first word that God spoke. He will be our God. We are to be his people.

The Hebrew word translated covet here refers to “enthusiastic desire.” Coveting the misdirected energy of a heart set on wrong goals. A person is covetous who lets his values get so warped that he wants all the wrong things to the neglect of all the good things, wants one wrong thing with such a consuming passion that he is willing to sacrifice any and all right things for its sake, or simply becomes selfish with the blessings God has entrusted to him.

As long as God is in his rightful place in a human life, everything else fits in relation to him. Get God out of the central place in that life, and all values within it become hopelessly fouled-up.

It was to this sinful spirit that the very first temptation called the human race. Do you remember Satan’s temptation of Eve? It was to eat the forbidden fruit, right? Yes, but why eat the fruit? The temptation didn’t center on the fruit itself but on Satan’s promise that eating it would turn her into a god. He told her: “For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil” (Genesis 3:5).

The first temptation was to self-enthronement and covetousness. Make yourself into a god, Eve!

Covetousness causes people to judge all things in life from a single perspective, i.e., worth to self. Jesus once warned a certain man: “Take heed, and beware of covetousness, for a man’s life does not consist in the abundance of his possessions” (Luke 12:15). The point of his warning seems to be a practical one about the outcome of having a covetous heart.

Covetousness lives and breathes in an atmosphere of the single desire to get and never give. It generates the desire to have any and all forbidden things. Even Paul admitted the personal problems caused for him by covetousness. He wrote: “I should not haw known what it is to covet if the law had not said, ‘You shall not covet.’ But sin, finding opportunity in the commandment, wrought in me all kinds of covetousness” (Romans 7:7b-8a).

How to Restrain Wicked Covetousness

First, cultivate your own strengths and abilities. Rather than resent and envy others their assets, capitalize on your own. A woman sees someone more beautiful and says, “Oh, I wish I could be that woman!” A man sees someone who is wealthy and powerful and says, “1 wish I could trade places with him!” I suppose we’ve all done it in one setting or another. But have you ever stopped to realize that such a wish involves a type of suicide? In order to be someone else, you would have to stop being you! Rather than wish for some self-destructive impossibility, it is wiser to find and develop your own assets.

Second, learn to rejoice with others over their good fortune. The Bible says: “Rejoice with those who rejoice, weep with those who weep” (Romans 12:15). For most of us, it is easier to do the latter than the former. To see someone really prosperous and happy seems to evoke feelings of “Why couldn’t that have been me?” rather than genuine joy on that person’s behalf.

Third, trust God. “Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ For the Gentiles seek all these things; and your heavenly Father knows that you need them all. But seek first his kingdom and his righteousness, and all these things shall be yours as well” (Matthew 6:31-33).

Fourth, be content with the things you have. “There is great gain in godliness with contentment; for we brought nothing into the world, and we cannot take anything out of the world; but if we have food and clothing, with these we shall be content” (1 Timothy 6:6-8).

Story of the fisherman and the business man – An exhausted businessman traveled to a faraway island for a vacation. Everyday he went to the beach to swim and relax and every day he noticed a man with a boat and fishing net. He was cleaning one, maybe two fish every day. The business man finally asked, “You’re a fisherman, right? I noticed that you catch just one or two fish a day.” The fisherman replied, “Yes, I usually find plenty of fish in the morning.” The businessman asks, “But what do you do with the rest of your day?” Fisherman: “Well, let’s see. I clean the fish to eat or sell. I go home and take a nap. I work on my house, I eat supper with my family, then I play guitar and sing with my friends.” The businessman with furrowed brow said to the man, “Well see here, if you were to fish all day you could probably triple your profit. You could use that to buy a bigger boat, hire workers, and maybe even expand your business by getting into distribution.” “Why would I do that?” the fisherman asks. “Why, you could eventually get to the point that you would be set of life. You could quit work, stay home most of the day, take vacations, relax and spend time with friends and family whenever you wanted.” “Well man, that’s what I am doing now but I only have to catch one fish a day to do it.”

Contentment will come to us when we escape our slavery to things, when we find our wealth in friendship and our joy in caring about people, and when we realize that our most precious possession is the grace of God through Jesus Christ.

Luke 12:13‑21 And someone in the crowd said to Him, “Teacher, tell my brother to divide the family inheritance with me.” But He said to him, “Man, who appointed Me a judge or arbiter over you?” And He said to them, “Beware, and be on your guard against every form of greed; for not even when one has an abundance does his life consist of his possessions.” And He told them a parable, saying, “The land of a certain rich man was very productive. And he began reasoning to himself, saying, ‘What shall I do, since I have no place to store my crops?’ And he said, ‘This is what I will do: I will tear down my barns and build larger ones, and there I will store all my grain and my goods. And I will say to my soul, “Soul, you have many goods laid up for many years to come; take your ease, eat, drink and be merry.”’ But God said to him, ‘You fool! This very night your soul is required of you; and now who will own what you have prepared?’ So is the man who lays up treasure for himself, and is not rich toward God.”

“You shall not bear false witness against your neighbor” (Exodus 20:16)

If we have learned anything about communication over the centuries it is that even when we strive to convey a given truth, it often comes out somewhat distorted. The well‑known party game of “gossip” is but another evidence of the same phen-omenon.

In this message we are studying the Word to Live By, which states: “You shall not bear false witness against your neighbor” (Exod. 20:16; Deut. 5:20). Technically, this is not a prohibition of lying in general, but of that “false testimony” which is given in a court of Law, by which another is either convicted or found innocent.

In 1981, Janet Cooke of the Washington Post was awarded a Pulitzer Prize for her moving account of an eight-year old boy hooked on heroin given him by his mother’s boyfriend. A few days later, the story was exposed as a hoax and fabrication.

The Pulitzer was returned, Miss Cooke resigned her position, and the integrity of the journalistic profession was called into question.

Perhaps the saddest thing about such an episode is the way it was greeted by the public. There was a brief, pious outcry, followed by the comment that probably all our news is manipulated, all statistics are shaded, no public figures are credible, etc. According to a study from Cambridge Survey Research, 69 of every 100 Americans believe our nation’s leaders have consistently lied to them over the past ten years. We are becoming altogether cynical about being lied to!

When God created Adam and Eve He gave them the gift of speech, which was one of the ways He distinguished them from the rest of His creatures. It was not long after the fall that falsehood raised its ugly head in the Scriptures. It is appropriate that the first falsehood in the Bible should be spoken by Satan, the “father of lies” (8:44). He assured Eve that partaking of the forbidden fruit would not result in death, as God had said (Gen. 3:4).

Cain lied to God, insisting that he did not know where his brother was (Gen. 4:9). Abraham lied about his wife, passing her off as his sister (Gen. 12:11‑13). Jacob was a master of deceit (e.g. Gen. 27).

Joseph’s brothers deceived Jacob, their father, into thinking he had been killed by a wild animal (Gen. 37:20, 32‑33). The midwives were not completely truthful with Pharaoh, when he asked why the Hebrew boy babies were not put to death (Exod. 1:18‑19). Moses was not forthright with his father-in-law about his reasons for returning to Egypt (Exod. 4:18).

As surely as one commits himself to a policy of total truthfulness, someone will ask about exceptional cases which seem (to some) to justify lying. What about Rahab protecting the spies at Jericho by hiding them and lying to the police about their whereabouts?

Joshua 2:1-7 (ESV)
¹  And Joshua the son of Nun sent two men secretly from Shittim as spies, saying, “Go, view the land, especially Jericho.” And they went and came into the house of a prostitute whose name was Rahab and lodged there.
²  And it was told to the king of Jericho, “Behold, men of Israel have come here tonight to search out the land.”
³  Then the king of Jericho sent to Rahab, saying, “Bring out the men who have come to you, who entered your house, for they have come to search out all the land.”
⁴  But the woman had taken the two men and hidden them. And she said, “True, the men came to me, but I did not know where they were from.
⁵  And when the gate was about to be closed at dark, the men went out. I do not know where the men went. Pursue them quickly, for you will overtake them.”
⁶  But she had brought them up to the roof and hid them with the stalks of flax that she had laid in order on the roof.
⁷  So the men pursued after them on the way to the Jordan as far as the fords. And the gate was shut as soon as the pursuers had gone out.

We see this story of Rahab and the Jewish spies in her city. Read the story closely, and you will discover that she is nowhere commended for her lies. Hebrews 11:31 (ESV) By faith Rahab the prostitute did not perish with those who were disobedient, because she had given a friendly welcome to the spies.

Here was a pagan woman who recognized that the God of the Hebrew people was the true God. In spite of her immoral sex life and her willingness to play fast and loose with the truth, God saved her. He did not commend her for either of her sinful activities.

The truth question can be discussed under two major headings: (l) factual truth and (2) moral truth.

Factual truth has to do with the accuracy of statements in relation to the state of affairs they purport to identify. A statement is judged true if what is said really does represent the state of affairs to which it refers. The statement “That new car is John’s” is a true statement if the car referred to really does belong to John; otherwise it is false. The statement “Jesus is the Son of God” is true if and only if Jesus really is who he claims to be and false otherwise.

But there is another way to approach the subject of truth, and that is in terms of moral truth. This has to do with one’s honesty in telling the truth and not withholding what he believes to be the facts of a matter.

Someone tells a caller on the phone “Gary isn’t here”; Gary is present and looking him in the eye, but he knows Gary doesn’t want to talk to the person calling.

Perjury. The most obvious application of the ninth commandment in its context is its prohibition of perjury. For one to hear “false witness” is to give false testimony in any sort of civil hearing. Under the Law of Moses, a stiff penalty was imposed on anyone who perjured himself in a formal hearing. Deut. 19:15-19 makes it plain that the court was to impose on any perjurer the sentence his lie would have brought to the accused person. “If the witness is a false witness and has accused his brother falsely, then you shall do to him as he had meant to do to his brother.”

If a man bore false testimony in a murder trial and was discovered, he would pay with his own life, for death is the penalty his lie would have brought on an innocent person. If he charged someone with stealing another man’s sheep, he would have to restore the stolen property at the rate of four sheep for each one missing, for that penalty would have been imposed on an innocent man if his lie had gone undetected.

Silence before lies. It also condemns allowing false reports to go unchecked. It is a form of bearing false witness against one’s neighbor to allow falsehoods about that neighbor to be told without challenge.

Discrediting others. It is forbidden to Christians to tear down one another. “Do not speak evil against one another, brethren. He that speaks evil against a brother or judges his brother, speaks evil against the law and judges the law. But if you judge the law, you are not a doer of the law but a judge” (James 4: 11).

“You shall not steal” (Exodus 20:15)

If you have ever gone shopping on Black Friday, it is likely that you went about your purchases and business unconsciously aware of the many security devices that are now a common feature of our public life.

Consider the fact that we move past security cameras regularly in banks, stores, and public spaces. The items we buy are protected against tampering and shoplifting with plastic seals, magnetic strips, ink packets, and strapped-on sirens. When we check out or shop on-line our transactions are locked up in 128-bit encryption and initiated with PIN codes and passwords. All of these layers of security, and we are rarely conscious of them!

These facts of life indicate that our culture is conditioned to assume that someone is always stealing something. Doesn’t that strike us as a natural outlook? It’s not only the suburban teenager stuffing a sweater in the oversized bag that we imagine stealing from us. We have also learned the hard way that some of the richest and most powerful people in big business and government are also thieves. The image of the robber in a striped shirt and domino-mask with a dollar-sign bag has been replaced by a man in a $5,000 dollar suit and tie.

There are a few other facts we might draw from the reality of our high-security world:

• First, stealing costs us all. Who pays for all the cameras, metal detectors, and encryption? We all do. And it doesn’t only cost us in cash, there is an erosion of public trust that is costing us dearly.
• Second, the environment we live in is highly toxic to personal integrity. If there is theft going on everywhere, then who really notices our efforts to be completely honest – and does it really matter?
• Third, stealing in America is not typically motivated by material needs. Only in the rarest cases or in disasters do we hear of people stealing for food and water. When we consider that statistically, theft was less of a problem in the Great Depression than it is today, we might conclude that theft today is not based on need, but it is motivated by greed.

Greed is a problem for all classes. The wealthiest and poorest may be influenced by greed. The long-lines, the early-bird shoppers, and the huge profits are often reported on the news with a wink and nod, but do we ever stop and realize how upside-down it may truly be? In our country we wait in lines for high-priced smart phones and electronic games, but in many other nations the people wait in lines for food that may not be available. What we spend on our one purchase may be as much or more than what people in other nations make in a single year.

The fundamental principle of biblical ethics is this: “You shall love your neighbor as yourself” (Matthew 22:39).) Among the many specific commandments that grow out of this fundamental responsibility, the Bible requires us to show respect for others’ lives (i.e., “You shall not kill”) and personal purity (i.e., “You shall not commit adultery”). In the eighth commandment, heaven demands respect for a neighbor’s property.

Stealing is a breach of one’s fundamental obligation to love others and treat them as he would want to be treated. It is an encroachment into someone’s rights and property. It is taking something under his authority and in his possession away from him, depriving him of something that rightfully belongs to him.

Concept of Ownership –

• God owns all things. “The earth is the LORD’s, and everything in it.” –Psalm 24:1.
• Stealing is the false idea that you can take something and make it your own. That goes beyond legal and illegal. Even if you acquire something “legally” it may not be your own.

Giving counters Greed.

• The 10% of our income that we give is not all that God owns or cares about. God has an opinion with the 90% too. In his parable of the seed and the sower, Jesus taught that the deceitfulness of wealth and desire for things chokes out the growth of the gospel in our lives (Mark 4). James issues a serious warning to those who live in self-indulgence (James 5). The message is clear that we should use all of our wealth to honor God.
• Giving counters greed and every act of giving is a rebellion against the desires and powers that makes us materialistic. How we give should lead how we spend.

     If we realize that all we have comes from God then we give thanks. Cultivating an attitude of thanksgiving transforms our attitude about things and ownership. It overcomes greed and it allows us to be more content. We learn to trust God by giving thanks. And it just might change our whole society starting with us …

Acts 4:32-37 (ESV)
³²  Now the full number of those who believed were of one heart and soul, and no one said that any of the things that belonged to him was his own, but they had everything in common.
³³  And with great power the apostles were giving their testimony to the resurrection of the Lord Jesus, and great grace was upon them all.
³⁴  There was not a needy person among them, for as many as were owners of lands or houses sold them and brought the proceeds of what was sold
³⁵  and laid it at the apostles’ feet, and it was distributed to each as any had need.
³⁶  Thus Joseph, who was also called by the apostles Barnabas (which means son of encouragement), a Levite, a native of Cyprus,
³⁷  sold a field that belonged to him and brought the money and laid it at the apostles’ feet.

Ananias and Sapphira were members of that first church. They were struck dead for lying to God, not for keeping property (Acts 5: 1-10). Read Peter’s words of rebuke to Ananias very carefully: “While [your land] remained unsold, did it not remain your own? And after it was sold, was it not at your disposal? How is it that you have contrived this deed in your heart? You have not lied to men but to God” (Acts 5:4).

Peter acknowledged that Ananias was under no obligation to sell his property. After he did choose to sell it, he was still under no obligation to give the proceeds of the sale into the church treasury.

Rather than common ownership of property, the New Testament ideal is work, acquisition, and proper stewardship of material things. “Let the thief no longer steal, but rather let him labor, doing honest work with his hands, so that he may be able to give to those in need” (Ephesians 4:28).

God needs men and women “of upright character who realize their earning power is from God and who feel a strong sense of responsibility to use their wealth for heaven’s service rather than selfishly. Wealth is not virtue, nor poverty vice; some evil men accumulate fortunes, and some righteous people go bankrupt. God has prospered you and allowed you to become wealthy, acknowledge everything you have as his gift to you and be unselfish in its use. Realize that God’s work in this world can be enlarged by your generosity.

On the other hand, if you have not been as fortunate and prosperous as someone else, don’t resent that person or compromise your own integrity and honesty in trying to “get a slice of the pie.” It is what you have in your heart rather than your hand that shows your worth before God.

Stealing—Its Categories

Broadly speaking, stealing falls into two categories: active stealing and passive stealing. Active stealing aggressively, willfully, maliciously takes what belongs to someone else, through a variety of means. In Leviticus chapter 6 we find several forms of active theft identified: Then the LORD spoke to Moses, saying, “When a person sins and acts unfaithfully against the LORD, and deceives his companion in regard to a deposit or a security entrusted to him, or through robbery, or if he has extorted from his companion, or has found what was lost and lied about it and sworn falsely, so that he sins in regard to any one of the things a man may do; then it shall be, when he sins and becomes guilty, that he shall restore what he took by robbery, or what he got by extortion, or the deposit which was entrusted to him, or the lost thing which he found, or anything about which he swore falsely; he shall make restitution for it in full, and add to it one‑fifth more. He shall give it to the one to whom it belongs on the day he presents his guilt offering, and the priest shall make atonement for him before the LORD; and he shall be forgiven for any one of the things which he may have done to incur guilt” (Lev. 6:1‑7).

(1) Embezzlement. Embezzlement is the misuse or misappropriation of something that has been entrusted to us (Lev. 6:2). Embezzlement is a violation of trust, for what has been placed in a person’s keeping has been appropriated for selfish purposes. Embezzlement is frequently an offense of a bank employee or of a comptroller of a corporation.

(2) Robbery. Robbery is the act of taking what belongs to another (Lev. 6:2). Robbery, I believe, is a broad definition, covering several kinds of stealing. Robbery generally takes things directly, often by the use of superior force (frequently involving a weapon). Stealing suggests stealth. A pick‑pocket for example, uses stealth, as does a burglar. Fraud may also be included here. If so, fraud involves getting what belongs to another by deception. Here, the victim often gives what is stolen to the thief, thinking that doing so will be profitable. The only one who profits, however, is the thief.

(3) Extortion. Extortion gains possession of another person’s property by the illicit use of authority or of force (not a weapon, however). Sometimes, charging an excessive price is included here, if one feels compelled to buy the product. For example, if your child was seriously ill and there was only one medicine which would cure the child, you would be willing to pay almost anything to obtain it, even if the cost were excessive.

John the Baptist told the tax gatherers and soldiers of his day: “Collect no more than what you have been ordered to.” And some soldiers were questioning him, saying, “And what about us, what shall we do?” And he said to them, “Do not take money from anyone by force, or accuse anyone falsely, and be content with your wages” (Luke 3:13‑14).

(4) Kidnapping. In the ancient Near East, kidnapping was considered a form of theft (Deut. 24:7), probably because the individual would be kept as a slave, rather than because he or she would be ransomed.

Passive theft is the failure to give to another what belongs to them or is due them. The following forms of passive stealing are forbidden in the Bible:

(1) A man’s negligence which results in a loss to his neighbor. Exodus chapter 22 (verses 1‑15) describes several acts of negligence which deprive a neighbor of his property, and which thus require restitution. For example, if a man’s pasture land has been grazed bare, and he therefore lets his animal loose, so that it grazes on his neighbor’s pasture, consuming it, the negligent man is guilty of passive stealing (Exod. 22:5).

(2) A man’s failure to return something lost to its owner is stealing. In Leviticus 6:3, the old adage, “finders keepers, losers weepers,” is shown to be an excuse for theft. To find what belongs to another, and not to return it, is to steal it, by one’s negligence or refusal to return it. “You shall not see your countryman’s ox or his sheep straying away, and pay no attention to them; you shall certainly bring them back to your countryman. And if your countryman is not near you, or if you do not know him, then you shall bring it home to your house, and it shall remain with you until your countryman looks for it; then you shall restore it to him. And thus you shall do with his donkey, and you shall do the same with his garment, and you shall do likewise with anything lost by your countryman, which he has lost and you have found. You are not allowed to neglect them. You shall not see your countryman’s donkey or his ox fallen down on the way, and pay no attention to them; you shall certainly help him to raise them up (Deut. 22:1‑4).

(3) Failure to give what belongs to another is stealing. A day laborer is to be paid at the end of the day (Lev. 19:13; Deut. 24:14‑15). For an employer to keep a laborer’s wages, which at the end of his work day rightfully belonged to the worker, was to rob him. Withholding the charity which was to be shown to the poor, the alien, and the stranger, was also stealing. God instructed the Israelites to make certain provisions for the poor, such as leaving the corners of their fields unharvested (Deut. 24:19‑22). Whenever an Israelite became greedy and did not leave something behind for the poor, he was stealing from them, for God had given the gleanings to them.

Stealing—Its Corrective and Its Cure

For those who had stolen from another, the Old Testament prescribed restitution. The most detailed prescription of the restitution required is found in the Book of Exodus: “If a man steals an ox or a sheep, and slaughters it or sells it, he shall pay five oxen for the ox and four sheep for the sheep. If the thief is caught while breaking in, and is struck so that he dies, there will be no bloodguiltiness on his account. But if the sun has risen on him, there will be bloodguiltiness on his account. He shall surely make restitution; if he owns nothing, then he shall be sold for his theft. If what he stole is actually found alive in his possession, whether an ox or a donkey or a sheep, he shall pay double. If a man lets a field or vineyard be grazed bare and lets his animal loose so that it grazes in another man’s field, he shall make restitution from the best of his own field and the best of his own vineyard. If a fire breaks out and spreads to thorn bushes, so that stacked grain or the standing grain or the field itself is consumed, he who started the fire shall surely make restitution. If a man gives his neighbor money or goods to keep for him, and it is stolen from the man’s house, if the thief is caught, he shall pay double. If the thief is not caught, then the owner of the house shall appear before the judges, to determine whether he laid his hands on his neighbor’s property. For every breach of trust, whether it is for ox, for donkey, for sheep, for clothing, or for any lost thing about which one says, ‘This is it,’ the case of both parties shall come before the judges; he whom the judges condemn shall pay double to his neighbor” (Exod. 22:1‑9).

It is interesting to note that restitution varies in this text, according to several factors. First, restitution varies, depending on whether of not the stolen animal is recovered. Second, restitution varies according to the value of the animal, especially with regard to the productivity of the beast. I believe that the oxen was more valuable than the sheep because it was the “John Deer,” the farm tractor of that day. If a man’s ox was stolen, the fields could not be plowed, the wagon pulled, or the grain threshed. Thus, a stolen (and not recovered) ox was to be paid for fivefold, while a sheep only fourfold. In Leviticus chapter 6, we find that the sacrificial system provided a means for the thief to repent, to make restitution, and to obtain forgiveness.

Restitution is a corrective, but not a cure for the crime of stealing. The Bible clearly prescribes the cure, especially in the New Testament. Crime would have the thief get ahead at the expense of one’s neighbor. Justice would have one person gain while, at the same time, the other party gained equally. Jesus Christ teaches that we should be willing to sacrifice our own interests if that benefit our neighbor: “Give to him who asks of you, and do not turn away from him who wants to borrow from you” (Matt. 5:42).

“Give to everyone who asks of you, and whoever takes away what is yours, do not demand it back” (Luke 6:30).

“And if you love those who love you, what credit is that to you? For even sinners love those who love them. And if you do good to those who do good to you, what credit is that to you? For even sinners do the same thing. And if you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners, in order to receive back the same amount. But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for He Himself is kind to ungrateful and evil men” (Luke 6:32‑35).

Let him who steals steal no longer; but rather let him labor, performing with his own hands what is good, in order that he may have something to share with him who has need (Eph. 4:28).

“You shall not commit adultery” (Exodus 20:14).

I learned early in my Christian ‘walk’ that “doing church is hard work.” I am here to tell you that “doing marriage is also hard work.” Both require us “to put our hands to the plow and not turn back.”

When God says, “You will not commit adultery” he is giving us a word to live by. Not just those of us who are married. Not just those who have problems in marriage. It is a word for all of us to live by. This word to live by affirms that all of us are stakeholders in certain covenants and boundaries. And when those covenants and boundaries are broken, we are all affected.

As we continue our series we’re trying to reclaim one of God’s most precious gifts. To do that today, we’re going to need to speak very candidly about it – even though we’ve never been very good at talking about it in “church.”

Have you noticed? We can talk about worship, bible study, prayer, our witness, parenting, even marriage seminars, but we are uneasy talking about s-e-x. We can talk about 5 love languages, 10 habits of successful marriages, 7 principles of good communication, but we can’t talk about s-e-x….until today. I want you to be comfortable because I am comfortable discussing this subject.

For some of us, our parents never said anything about it. For others, the only instruction we received was that sex was dirty….and it often came from equally uneducated teens our own age.

Sexuality is such a powerful part of human personality and behavior that we would naturally expect the Bible to address the subject. It is so powerful a part of human nature it needs divine direction. We need to know the rules by which this part of life is to be governed.

Scripture has a very balanced approach to matters pertaining to sex. For one thing, it is always tasteful yet very clear in what it says on the subject. That manner of approach will be our standard for this study of the seventh commandment.

For another, the Bible avoids the mistake of placing sex in either of the two extreme positions that human thought and conduct usually give it. It steers clear of the puritanical disposition to ignore or deny sexual passion in human beings; it also shuns the materialistic tendency to focus all of life around this one aspect of personality.

Sexuality is treated as an important part of human personality, and sexual acts are ordained of God as a means by which a husband and wife may express their love for and commitment to one another in a language without words.

The seventh commandment is intended to exalt and defend the sacredness of sex within marriage and to show us how destructive the same power can be when taken from its proper context and made ugly by sin.

So today we need to speak very honestly about sex and intimacy for two reasons. First of all, the Bible does! Sex was God’s idea; there is an entire book of the Bible focused on it; and in fact, there is more sexual imagery in the Bible than you can shake a stick at.

Sex was given as a gift to us: God’s children, living in a marriage relationship, trying to honor Him. He gave it to us. Shouldn’t our marriages have more sex and better sex than anyone else?

But there’s a second reason we need to talk about it: It’s about time. Our silence has in many ways allowed the world to define what sex should be. To be honest, the church has run from this topic for far too long and in doing so, we have conceded this ground to the enemy. Here’s what I mean:

• Every 2 ½ minutes, someone in America is sexually assaulted.
• Almost three-quarters (73%) of the victims knew their assailants.
• In 2010, almost 225,000 rapes occurred; 48% of the victims were under the age of 18.
• There is a serious problem found on our college/university campuses right now about sexual assaults. It is very much in the news!
• Wendy is working with a group of young girls (most under 13) in Kigali who have come out of sex trafficking, or have been raped (usually by a family friend and relative, and many are pregnant as a result. Funds that have been sent to them are now being used to pay for a Christian counselor to spend time with them monthly. After her first month with these girls, she had to seek some counseling herself to process what she was hearing. They are also providing a part-time guard on the place since they are easy victims)

Satan has been very effective at polluting what God created sex to be. In fact, it has become a double-edged sword. It can be used for the greatest good, or the greatest evil. There is no gift that on the one hand holds more promise, and on the other is more fraught with danger than sex. There is no holy act that is as susceptible to contamination. Sex is the perfect gift from God, and the perfect weapon of the enemy.

We can’t afford to tiptoe around the subject any longer. It’s time to take ownership of the dialogue. It’s time to reclaim God’s gift!

1.Sacred sex is relationship-based.

You might say “Well of course it is!” but not necessarily. The corruption of sex occurs outside of relationship: a fantasy in your mind about someone at the office, pornography after your spouse goes to sleep, adult movies in your hotel room alone, or sex with a stranger. But sacred sex is always within the context of one specific kind of relationship – married heterosexuals – and we’ll talk about why in a minute.

Sacred sex is relationship-based because it takes real courage to be fully connected to another person – to be completely vulnerable with them. It takes a lot of courage to open ourselves to another human. In fact, if you remember your King James Version Bible, you may recall that the Hebrew word for sex was translated “to know.” “Adam knew Eve, and she conceived a son…” I don’t think that’s an accident. Sacred sex is built on relationship, where we are known – where all the walls between us come down.

2.Sacred sex is grounded in intimacy. This is especially challenging for men, who need about 15 seconds to be “in the starting blocks and ready for action.” Gentlemen, I hate to be the one to break this to you, but intimacy cannot be achieved in the 15 seconds it takes you to be ready for sex. To say the same thing in a different way: men are like a micro-wave oven (fast) and women are more like a crock-pot (very-y-y slow).

Sacred sex is grounded in intimacy because it values the person more than anything else. – and that doesn’t come across so well when you walk in the door and say, “I’m ready!” During counseling one time, a woman said to a minister, “You know, I think my husband just needs my body parts to show up. As long as that happens, he’s fine. Sometimes I wish he’d love me – the person”. I suspect there is a chorus of millions of women behind her who would echo that sentiment.

I need to talk with the men here because the intimacy we’re talking about is often an issue with men. In God’s plan for sex, emotional intimacy comes before physical. That’s not how we were conditioned, but it is God’s way. Taking a sincere interest in your wife’s day…helping out around the house instead of criticizing…giving her your full attention instead of halfway listening while you check email…that builds trust that spreads throughout your marriage. God’s plan is to connect first and foremost with the person, not just the body parts.

Imagine this: what if your wife heard you praying for her? What if, in her presence, you asked God to make you a better husband, a better servant, a better father? What if you confessed your wish to please her? That, gentlemen, is Biblical foreplay. Could you imagine how turbo-charged your entire marriage would be if she saw you making provision for a romantic mood, instead of just showing up and tapping your feet?

3.Sacred lovers are servants – broken sex is selfish. “Why can’t you do what I like? Why can’t you meet my needs?” Sacred sex doesn’t sound like that – sacred sex is servant-based. Sacred sex seeks the pleasure of the other before your own. That’s what a servant does.

4.Sacred sex is based on freedom – it’s not rules-oriented. Because the world has perverted what sex was meant to be, we get into a lot of needless “what’s ok and what’s not ok” discussions.

It’s interesting the Bible doesn’t go into a lot of detail about what’s permissible and what’s not. Christians ask themselves a lot of technique questions they really don’t need to. Basically, there are two Scriptural principles:

• Is it within a heterosexual marriage?
• Does it honor your spouse and lead to mutual pleasure?

The Bible is basically silent when it comes to the “how’s” of sex – except for the Song of Solomon. …at least three things:

• Focus more on giving, and see what happens.
• They talk to each other a lot.
• Lust and seduction are wrong outside of a marriage, but terrific within one.

5.Sacred sex is open – unholy sex is secretive. Satan would have us develop a double life where our greatest fantasies are played outside of the presence and accountability of our spouses. But there is no association between light and dark, between secrecy and godliness. Is there anything about your sexuality that your mate doesn’t know? A fantasy about someone else? A habit you’ve developed while traveling on business?

Stop and think – because secrecy is one of Satan’s strongest tools. Jesus said, Those who do what is right come to the light gladly, so everyone can see that they are doing what God wants. (John 3:21, NLT) A compartment of your sex life that is in darkness, that is withheld from your wife or your husband, is a tool of the enemy. Make the necessary changes in your habits and in your thought patterns!

6.Sacred sex leads to fulfillment – broken sex ends in emptiness. Sex is all about achieving a oneness that fuses the two together. And we need to deal here with the most pervasive enemy of sacred sex today: pornography.

I counseled a guy who began by surfing the web for porn at night. At first it was just here and there, but then it became an hour, then two, then three. Three hours a night, while his wife slept, and he was still empty when he finished. Unholy sex always ends in emptiness. Similar stories can be told of single men who fell into similar traps.

The message that husband sent to his wife was this: “You are not enough.” Can you imagine how empty she felt afterward? How unfulfilled? I can’t imagine how ashamed she must have felt. Pornography will do that to a marriage. I wonder how he would feel if the roles were reversed?

Sacred sex, though, leaves you fulfilled because you are both servants, because your spouse seeks to honor you, so that more than anything else, you are cherished.

7.Sacred sex is a vehicle – worldly sex is an idol. Sex becomes an idol when it becomes all about you. An idol is something that takes the place of God, and sex becomes an idol when it stops pointing people to God. Sex should be a directional arrow pointing us to its Creator.

And you husbands must love your wives with the same love Christ showed the church. He gave up his life for her; as the Scriptures say, “A man leaves his father and mother and is joined to his wife, and the two are united into one.” This is a great mystery, but it is an illustration of the way Christ and the church are one.” (Eph. 5:25, 31-32, NLT)

Did you catch that? “The two are united into one…it is an illustration of the way Christ and the church are one.”

God shows you Himself through the expression of sexual love. Stop and think: What does God want from us? To join His Spirit with ours. Listen to I Corinthians 6: Don’t you realize that your bodies are actually parts of Christ? Should a man take his body, which belongs to Christ, and join it to a prostitute? Never! And don’t you know that if a man joins himself to a prostitute, he becomes one body with her? For the Scriptures say, “The two are united into one.” But the person who is joined to the Lord becomes one spirit with him. (I Cor. 6:15-17, NLT)

 “Let marriage be held in honor among all, and let the marriage bed be undefiled; for God will judge the immoral and adulterous” (Hebrews 13:4).

There is a special sort of guilt that attaches to adultery, fornication, homosexuality, and other offenses against the sanctity of sex. Paul put it this way: “Shun immorality. Every other sin which a man commits is outside the body; but the immoral man sins against his own body” (l Corinthians 6: 18). In other words, no other sin a human commits involves his person and personality so directly as sexual immorality.

Sex is intended of God to be the blending of two bodies and spirits in the most intimate and holy of relationships possible for human beings. Taking this beautiful act outside its proper context (i.e., marriage) is a sin against one’s own person, his partner’s personality, and the God who intended the act for the unique relationship of marriage.

There is a great story of a boy and his friend who were talking one day when his friend asked, “Do you know what ‘sex’ is?” The boy said he had heard about it, but really didn’t know. So he went to his mom and asked, “Mom, what is sex? Where did I came from?”

His mom then launched into an elaborate story of a very large bird, with white feathers and a big beak, and how that bird had delivered both him and his sister. Not satisfied, he went to his grandmother, who told him that very same bird had brought his mom years ago, and in fact had brought his grandmother to her parents. Completely confused, the young boy said: “That sure is complicated! Tommy said he came from South Carolina!”

The boy went back outside to his friend, who asked, “So, did you find out about sex?” To which the boy replied, “No, but I found out there hasn’t been a normal birth in our family for three generations.”