What are the seven deadly sins?

[Patriot]

What does it mean to be a living sacrifice (Romans 12:1)?​

ANSWER

In Romans 12:1, Paul says, “I beseech you therefore, brothers, by the mercies of God to present your bodies a living sacrifice, holy, pleasing to God, which is your reasonable service.” Paul’s admonition to the believers in Rome was to sacrifice themselves to God, not as a sacrifice on the altar, as the Mosaic Law required the sacrifice of animals, but as a living sacrifice. The dictionary defines sacrifice as “anything consecrated and offered to God.” As believers, how do we consecrate and offer ourselves to God as a living sacrifice?

Under the Old Covenant, God accepted the sacrifices of animals. But these were just a foreshadowing of the sacrifice of the Lamb of God, Jesus Christ. Because of His ultimate, once-for-all-time sacrifice on the cross, the Old Testament sacrifices became obsolete and are no longer of any effect (Hebrews 9:11-12). For those who are in Christ by virtue of saving faith, the only acceptable worship is to offer ourselves completely to the Lord. Under God’s control, the believer’s yet-unredeemed body can and must be yielded to Him as an instrument of righteousness (Romans 6:12-13; 8:11-13). In view of the ultimate sacrifice of Jesus for us, this is only “reasonable.”

What does a living sacrifice look like in the practical sense? The following verse (Romans 12:2) helps us to understand. We are a living sacrifice for God by not being conformed to this world. The world is defined for us in 1 John 2:15-16 as the lust of the flesh, the lust of the eyes, and the pride of life. All that the world has to offer can be reduced to these three things. The lust of the flesh includes everything that appeals to our appetites and involves excessive desires for food, drink, sex, and anything else that satisfies physical needs. Lust of the eyes mostly involves materialism, coveting whatever we see that we don’t have and envying those who have what we want. The pride of life is defined by any ambition for that which puffs us up and puts us on the throne of our own lives.

How can believers NOT be conformed to the world? By being “transformed by the renewing of our minds.” We do this primarily through the power of God’s Word to transform us. We need to hear (Romans 10:17), read (Revelation 1:3), study (Acts 17:11), memorize (Psalm 119:9-11), and meditate on (Psalm 1:2-3) Scripture. The Word of God, ministered in our hearts by the Holy Spirit, is the only power on earth that can transform us from worldliness to true spirituality. In fact, it is all we need to be made “complete, thoroughly equipped for every good work” (2 Timothy 3:16, NKJV). The result is that we will be “able to test and approve what God’s will is—his good, pleasing and perfect will” (Romans 12:2b). It is the will of God for every believer to be a living sacrifice for Jesus Christ.

FOR FURTHER STUDY​

The Epistle to the Romans, New International Commentary on the New Testament by Douglas Moo

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[Patriot]

Why is “You shall not covet” in the Ten Commandments?​

ANSWER

The key to understanding this commandment is in the definition of the word “covet.” Two different Hebrew words are used in the passages condemning coveting (Exodus 20:17; Deuteronomy 5:21), and both mean “to lust after or to long for with great desire.” Since the commandments are given as “you shall not’s,” the desire in this case is for something that is not the property of the desirer and not rightfully his to long after. In this commandment, the Israelites are told not to lust after their neighbor’s possessions—his house, land, ox or donkey, or the people in his life—his wife or servants, both male and female. The Israelites were not to desire, long for, or set their hearts on anything that belonged to anyone else.

Whereas several of the commandments prohibit certain actions, such as murder and theft, this is one of the commandments that address the inner person, his heart and mind. As James 1:15 tells us, the inner person is where sin originates, and in this case, covetousness is the forerunner of all manner of sin, among them theft, burglary, and embezzlement. At its root, coveting is the result of envy, a sin which, once it takes root in the heart, leads to worse sins. Jesus reiterated this very thought in the Sermon on the Mount when He said that lust in the heart is every bit as sinful as committing adultery (Matthew 5:28). Envy goes beyond casting a longing glance at the neighbor’s new car. Once dwelled upon, envy of the neighbor’s possessions can turn to feelings of resentment and hatred for the neighbor himself. That can turn into resentment against God and questioning Him: “Why can’t I have what he has, Lord? Don’t you love me enough to give me what I want?”

God’s reasons for condemning covetousness are good ones. At its very core, envy is love of self. Envious, selfish citizens are unhappy and discontented citizens. A society built of such people is a weak one because envious malcontents, as stated before, will be more likely to commit crimes against one another, further weakening the societal structure. Furthermore, the New Testament identifies covetousness as a form of idolatry, a sin which God detests (Colossians 3:5). In the end, envy and covetousness are Satan’s tools to distract us from pursuing the only thing that will ever make us happy and content—God Himself. God’s Word tells us that “godliness with contentment is great gain” and that we should be content with the basic necessities of life (1 Timothy 6:6-8), because true happiness is not attained by things, but by a personal relationship with God through Jesus Christ. By this alone do we gain that which is worthy, true, solid, satisfying, and durable—the unsearchable riches of God’s grace.

FOR FURTHER STUDY​

The Law of Perfect Freedom: Relating to God and Others through the Ten Commandments by Michael Horton

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[Patriot]

What does the Bible say about greed?​

ANSWER

Greed is a strong and selfish desire to have more of something, most often money or power. There are many warnings in the Bible about giving in to greed and longing for riches. Jesus warned, “Watch out! Be on your guard against all kinds of greed; a man’s life does not consist in the abundance of his possessions” (Luke 12:15). “Do not store up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal… You cannot serve both God and money” (Matthew 6:19, 24b). Did Jesus pursue the acquisition of money? No. On the contrary, He became poor for our sake (2 Corinthians 8:9) and had “no place to lay his head” (Matthew 8:20). Neither did Jesus pursue power. Rather, He instructed, "Whoever wants to become great among you must be your servant, and whoever wants to be first must be slave of all. For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many" (Mark 10:43–45).

Greed and a desire for riches are traps that bring ruin and destruction. “The love of money is a root of all kinds of evil,” and Christians are warned, “Do not put your trust in wealth” (see 1 Timothy 6:9-10, 17-18). Covetousness, or having an excessive or greedy desire for more, is idolatry. Ephesians 5:5 says, “For of this you can be sure: No immoral, impure or greedy person – such a man is an idolater – has any inheritance in the kingdom of Christ and of God.” The principle to remember is contained in Hebrews 13:5: “Keep your lives free from the love of money and be content with what you have, because God has said, ‘Never will I leave you; never will I forsake you.’”

It is the love of money, and not money itself, that is the problem. The love of money is a sin because it gets in the way of worshiping God. Jesus said it was very hard for rich people to enter the Kingdom of God. When the rich young ruler asked Jesus what he should do to inherit eternal life, Jesus told him to sell all his possessions and give the money to the poor. “When the young man heard this, he went away sad, because he had great wealth” (see Matthew 19:16-22). By instructing him to give up his money, Jesus pointed out the young man’s main problem: greed or a love of money. The man could not follow Christ because he was following money. His love of this world interfered with his love for God.

Greed refuses to be satisfied. More often than not, the more we get, the more we want. Material possessions will not protect us—in this life or eternally. Jesus’ parable of the rich fool in Luke 12:13–21 illustrates this point well. Again, money or wealth is not a problem. The problem is our attitude toward it. When we place our confidence in wealth or are consumed by an insatiable desire for more, we are failing to give God the glory and worship He deserves. We are to serve God, not waste our time trying to become rich (Proverbs 23:4). Our heart’s desire should be to store up riches in heaven and not worry about what we will eat or drink or wear. “But seek first [God’s] kingdom and his righteousness, and all these things will be given to you as well” (see Matthew 6:25-34).

FOR FURTHER STUDY​

Your Finances God’s Way: A Biblical Guide to Making the Best Use of Your Money by Scott LaPierre

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[Patriot]

What are some Bible verses about greed?​

ANSWER

1 Timothy 6:10
For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.

Proverbs 28:25
A greedy man stirs up strife, but the one who trusts in the Lord will be enriched.

1 Timothy 6:9
But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction.

Luke 12:15
And he said to them, “Take care, and be on your guard against all covetousness, for one's life does not consist in the abundance of his possessions.”

Hebrews 13:5
Keep your life free from love of money, and be content with what you have, for he has said, “I will never leave you nor forsake you.”

Proverbs 15:27
Whoever is greedy for unjust gain troubles his own household, but he who hates bribes will live.

Matthew 6:24
No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.

Ecclesiastes 5:10
He who loves money will not be satisfied with money, nor he who loves wealth with his income; this also is vanity.

Proverbs 11:24
One gives freely, yet grows all the richer; another withholds what he should give, and only suffers want.

1 John 2:16
For all that is in the world—the desires of the flesh and the desires of the eyes and pride in possessions—is not from the Father but is from the world.

1 Corinthians 6:9-11
Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God. And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.

Colossians 3:5
Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry.

Proverbs 20:21
An inheritance gained hastily in the beginning will not be blessed in the end.

James 4:3
You ask and do not receive, because you ask wrongly, to spend it on your passions.

Proverbs 13:11
Wealth gained hastily will dwindle, but whoever gathers little by little will increase it.

Psalm 10:3
For the wicked boasts of the desires of his soul, and the one greedy for gain curses and renounces the Lord.

Jeremiah 6:13
For from the least to the greatest of them, everyone is greedy for unjust gain; and from prophet to priest, everyone deals falsely.

Matthew 6:33
But seek first the kingdom of God and his righteousness, and all these things will be added to you.

Ephesians 5:5
For you may be sure of this, that everyone who is sexually immoral or impure, or who is covetous (that is, an idolater), has no inheritance in the kingdom of Christ and God.

2 Peter 2:3
And in their greed they will exploit you with false words. Their condemnation from long ago is not idle, and their destruction is not asleep.

Unless otherwise noted, all Bible verses are from The Holy Bible, English Standard Version® Copyright© 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

Special thanks to OpenBible.info for the data on the most well-known Bible verses.

​

 

[Patriot]

What does it mean that the leech has two daughters (Proverbs 30:15)?​

ANSWER

Proverbs 30 includes numerical proverbs, which use numbers to illustrate the contrast between wisdom and foolishness. In this chapter are two things asked of God (verse 7), four things too amazing to understand (verse 18), four small but wise things (verse 24), etc. In this context Agur says, “The leech has two daughters. ‘Give! Give!’ they cry” (Proverbs 30:15). The writer adds that there are three things that will not be satisfied, and four that will never have enough: the grave (Sheol), the barren womb, dry earth that continues to soak up water, and fire (Proverbs 30:16).

In his reference to the leech and her two daughters, the writer is condemning greed. In particular, the writer notes the kind of person “whose teeth are swords and whose jaws are set with knives to devour the poor from the earth and the needy from among mankind” (Proverbs 30:14). This person seems to be never satisfied and is destructive to those around him. He is like a leech, sucking life from others.

The leech has two daughters, always crying, “Give, Give.” These “daughters” are things that resemble the leech in never being satisfied. The writer then lists not just two but three and even four insatiable things with voracious appetites:

• The grave is never satisfied. The grave is continually taking the living and will do so until death itself is dead (see Revelation 20:14).
• The barren womb is never satisfied. In ancient Hebrew culture, women desired many children, and the Bible records several instances of childless women asking for a child with importunity (see Genesis 30:1 and 1 Samuel 1:1–10).
• Dry earth is never satisfied. Parched ground, like what is found in the desert, can soak up great amounts of water without being flooded.
• Fire is never satisfied. A fire will burn everything in its path as long as it has oxygen and something to burn. An out-of-control fire is always ready to devour more and is hard to extinguish.

By invoking these images, Agur helps us understand the certainty of the path of greed. It has great appetite, is not satisfied, and causes destruction. The leech has two daughters, and neither is content. In order not to fall into this trap of greed, Agur asks the Lord to give him neither poverty nor riches (Proverbs 30:8). In wealth he might deny the Lord; in poverty he might resort to stealing (Proverbs 30:9). The proverb writer recognizes that the Word of God is tested and reliable and will guard the one who trusts in the Lord (Proverbs 30:5). He understands the consequences of greed and seeks God’s help to avoid its pitfall.

The apostle Paul similarly warns against greed: “Put to death, therefore, whatever belongs to your earthly nature: . . . evil desires and greed, which is idolatry” (Colossians 3:5). Remarkably, Paul equates greed with idolatry. Greed wants what we do not (and often should not) have. In greed we begin to worship the object of our desire, pursuing that instead of pursuing God. Greed is so evil, in fact, that Ephesians 5:3 says that immorality, impurity, and greed should never even be named among believers.

Greed should be so far removed from us that no one would ever associate us with the leech or the leech’s two daughters. Instead, we ought to cultivate contentment with godliness, which is great gain (1 Timothy 6:6). Paul had learned the secret of being content and avoiding greed. Rather than pursue what he did not have, he understood that he could do all things through Christ who strengthened him (Philippians 4:13).

FOR FURTHER STUDY​

Proverbs: Baker Commentary on the Old Testament Wisdom & Psalms by Tremper Longman III

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[Patriot]

What does the Bible say about capitalism?​

ANSWER

The dictionary defines capitalism as “an economic system characterized by private or corporate ownership of capital goods, by investments that are determined by private decision, and by prices, production, and the distribution of goods that are determined mainly by competition in a free market.” While the Bible doesn’t mention capitalism by name, it does speak a great deal about economic issues. For example, whole sections of the book of Proverbs and many of the parables of Jesus deal with economic matters. As such, we learn what our attitude should be toward wealth and how a Christian should handle his finances. The Bible also provides us with a description of our human nature which helps us to evaluate the possible success of and failure of an economic system in society.

Because economics is an area where much of our everyday life takes place, we should evaluate it from a biblical perspective. When we use the Bible as our framework, we can begin to construct the model for a government and an economy that liberates human potential and limits human sinfulness. In Genesis 1:28, God says we are to subdue the earth and have dominion over it. One aspect of this is that humans can own property in which they can exercise their dominion. Since we have both volition and private property rights, we can assume that we should have the freedom to exchange these private property rights in a free market where goods and services can be exchanged.

However, due to the ravages of sin, many parts of the world have become places of decay and scarcity. And, though God has given us dominion over His creation, we must be good stewards of the resources at our disposal. Historically, the free enterprise system has provided the greatest amount of freedom and the most effective economic gains of any economic system ever devised. Even so, Christians often wonder if they can support capitalism. In essence, self-interest is rewarded in a free capitalist system. But even the gospel appeals to our self-interest, because it is in our self-interest to accept Jesus Christ as our savior so that our eternal destiny will be assured.

From a Christian perspective, the basis of private property rests in our being created in God’s image. We can make choices over property that we can exchange in a market system. But sometimes the desire for private property grows out of our sinfulness. Correspondingly, our sinful nature also produces laziness, neglect, and slothfulness. The fact is that economic justice can best be achieved if each person is accountable for his own productivity.

Historically, capitalism has had a number of advantages. It has liberated economic potential. It has also provided the foundation for a great deal of political and economic freedom. When government is not controlling markets, then there is economic freedom to be involved in an array of entrepreneurial activities. Capitalism has also led to a great deal of political freedom, because once we limit the role of government in economics, we limit the scope of government in other areas. It is no accident that most of the countries with the greatest political freedom usually have a great deal of economic freedom.

However, Christians cannot and should not endorse every aspect of capitalism. For example, many proponents of capitalism hold a view known as utilitarianism, which is opposed to the notion of biblical absolutes. Certainly, we must reject this philosophy. Also, there are certain economic and moral issues that must be addressed. Though there are some valid economic criticisms of capitalism such as monopolies and the byproduct of pollution, these can be controlled by limited governmental control. And when capitalism is wisely controlled, it generates significant economic prosperity and economic freedom for its people.

One of the major moral arguments against capitalism is greed, which is why many Christians feel unsure about the free enterprise system. Critics of capitalism contend that this system makes people greedy. But then we must ask whether capitalism makes people greedy or do we already have greedy people who use the economic freedom of the capitalistic system to achieve their ends? In light of the biblical description of human nature (Jeremiah 17:9), the latter seems more likely. Because people are sinful and selfish, some are going to use the capitalist system to satisfy their greed. But that is not so much a criticism of capitalism as it is a realization of the human condition. The goal of capitalism is not to change bad people but to protect us from them. Capitalism is a system in which bad people can do the least harm and good people have the freedom to do good works. Capitalism works best with moral individuals. But it also functions adequately with selfish and greedy people.

It’s important to realize that there is a difference between self-interest and selfishness. All people have self-interests which can operate in ways that are not selfish. For example, it is in our self-interest to get a job and earn an income so that we can support our family. We can do that in ways that are not selfish. By contrast, other economic systems such as socialism ignore the biblical definitions of human nature. As a result, they allow economic power to be centralized and concentrate power in the hands of a few greedy people. Those who complain of the influence major corporations have on our lives should consider the socialist alternative where a few governmental bureaucrats control every aspect of our lives.

Though greed is sometimes evident in the capitalist system, we have to understand it’s not because of the system—it’s because greed is part of man’s sinful nature. The solution lies not in changing the economic system but in changing the heart of man through the power of the gospel of Jesus Christ.

FOR FURTHER STUDY​

Politics - According to the Bible: A Comprehensive Resource for Understanding Modern Political Issues in Light of Scripture by Wayne Grudem

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[Patriot]

Why is the love of money the root of all kinds of evil?​

ANSWER

The apostle Paul, in his first letter to his young disciple, Timothy, had this to say: “For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs” (1 Timothy 6:10). Now this verse is often misquoted as saying, “Money is the root of all evil.” Notice how “money” is substituted for “love of money” and “the root of all evil” is substituted for “a root of all kinds of evil.” These changes, while subtle, have an enormous impact on the meaning of the verse.

The misquoted version (“money is the root of all evil”) makes money and wealth the source (or root) of all evil in the world. This is clearly false. The Bible makes it quite clear that sin is the root of all evil in the world (Matthew 15:19; Romans 5:12; James 1:15). However, when we reflect upon the correct citation of this verse, we see that it is the love of money, not money itself, that is a source of all different kinds of trouble and evil. Wealth is morally neutral; there is nothing wrong with money, in and of itself, or the possession of money. However, when money begins to control us, that’s when trouble starts.

With that said, let’s consider the question before us: Why is the love of money a root of all kinds of evil? To help us answer this, we must look at the passage in its greater context. Near the end of the letter (1 Timothy 6:2–10), Paul is exhorting Timothy regarding the need to “teach and urge these things” to his congregation, “these things” referring back to earlier material in the epistle. Paul then warns Timothy about false teachers who will seek to warp and pervert the content of sound doctrine for their own greedy gain (verses 3–5). Now notice what the apostle says at the end of verse 5: “Imagining that godliness is a means of gain.” These false teachers do what they do for the fame and notoriety they achieve, along with the financial rewards it brings.

Paul wants to steer Timothy away from that trap. In doing so, he tells him the real source of “great gain;” namely, godliness with true contentment (verse 6). Contentment, in a biblical sense, is the recognition that we come into the world with nothing and that everything we have is a gift from God’s hands (verses 7–8). Yet those who desire to be rich (i.e., those who have the “love of money”) are the ones who are led into temptation and fall into a snare (verse 9). Paul concludes the passage by telling Timothy that the love of money leads to all sorts of sin and evil.

Simple reflection on this principle will confirm that it is true. Greed causes people to do all sorts of things they wouldn’t normally do. Watch any number of TV courtroom dramas, and the crime under consideration is usually motivated by jealousy or greed, or both. The love of money is what motivates people to lie, steal, cheat, gamble, embezzle, and even murder. People who have a love for money lack the godliness and contentment that is true gain in God’s eyes.

But the Bible makes an even stronger statement about the love of money. What we have discussed thus far simply describes the horizontal level of the love of money. In other words, we have only mentioned how the love of money can lead one to commit greater sins against his fellow man. But the Bible makes quite clear that all sin is ultimately against God’s holy character (Psalm 51:5). We need to consider the vertical dimension to the love of money.

In the Sermon on the Mount, Jesus said, “No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money” (Matthew 6:24). This verse comes at the end of a passage in which Jesus tells us to “lay up treasures in heaven” (v. 19). Here, Jesus likens a “love of money” to idolatry. He refers to money as a “master” we serve at the expense of serving God. We are commanded by God to have “no other gods” before the only true and living God (Exodus 20:3; the first commandment). Anything that takes first place in our lives other than our Creator God is an idol and makes us guilty of breaking the first commandment.

Jesus had much to say about wealth. His most memorable conversation about money is His encounter with the rich young ruler (Matthew 19:16–30). The young man asks Jesus what he must do to obtain eternal life, and Jesus tells him to follow the commandments. When the man tells Jesus that he has done all that, Jesus tests his ability to obey the first commandment and tells him to sell all his possessions and give it to the poor and to follow Him. The young man couldn’t do this; his wealth had become an idol—it was his master!

After this encounter, Jesus turns to His disciples and says, “Truly, I say to you, only with difficulty will a rich person enter the kingdom of heaven. Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God” (Matthew 19:23–24). This is a hard saying, especially for 21st-century people living in North America. Jesus is saying that wealth is one of the biggest obstacles to coming to faith in Christ. The reason is obvious: wealth becomes a slave master in our lives and drives us to do all sorts of things that drive us further and further away from God. The good news is that what is impossible for man, entering into the Kingdom of God, is possible with God (Matthew 19:26).

FOR FURTHER STUDY​

How to Manage Your Money: An In-Depth Bible Study On Personal Finances by Larry Burkett

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[Patriot]

What does the Bible say about consumerism?​

ANSWER

Consumerism, for the purpose of this article, is a preoccupation with consuming more and more goods, merchandise, and services. Consumerism’s focus is on having the latest, buying the best, and getting the most. It discards last year’s model in favor of the newest, fanciest, and shiniest. It’s the attitude behind the statement “He who dies with the most toys wins.” Consumerism goes beyond maintaining a healthy economy, which depends upon active trade and the production and consumption of new goods, and enters the realm of materialism. Because a consumerist mentality can lead to chronic dissatisfaction and covetousness, Christians should beware its spiritual impact.

Among those who grow up in an affluent society, consumerism is the default attitude of most. While buying and selling have no moral or spiritual implications in themselves, the attitudes behind those activities can. Motives such as greed, envy, and selfishness make buying and selling a consumeristic venture.

The Bible does not use the term consumerism, but it definitely speaks to that type of attitude. Jesus warned, “Watch out! Be on your guard against all kinds of greed; life does not consist in an abundance of possessions” (Luke 12:15). An “abundance of possessions” is what consumerism is all about, but those who pursue that path are missing the point of life.

Consumerism brings no security in life. “Though your riches increase, do not set your heart on them” (Psalm 62:10). The merchandise we amass today can be gone tomorrow. Psalm 119:36 shows us the proper perspective: “Turn my heart toward your statutes and not toward selfish gain.” Much better than consumerism is godliness, because “godliness with contentment is great gain. For we brought nothing into the world, and we can take nothing out of it. But if we have food and clothing, we will be content with that” (1 Timothy 6:6–8).

A good antidote for consumerism is gratefulness. Grateful people aren’t seeking ways to get more. They are content with what God has provided (Philippians 4:11; Hebrews 13:5). Throughout Scripture, God places a high value on thankfulness (Psalm 136:1; 1 Thessalonians 5:18; Romans 1:21).

Probably the greatest evil of consumerism is that it pulls our focus from Christ and His kingdom to earthly, temporal things. When we are born again into the family of God through faith in Jesus, our focus changes (John 3:3; 2 Corinthians 5:17, 21). We become citizens of another realm. This world and its values no longer dictate our passions. Philippians 3:18–20 contrasts the old way of thinking with the new: “Many live as enemies of the cross of Christ. Their destiny is destruction, their god is their stomach, and their glory is in their shame. Their mind is set on earthly things. But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ.” A wise Christian will keep a check on his or her heart and guard it against consumerism.

The Lord’s goal for our lives is not that we continually seek more and better, but that we eagerly seek “the kingdom of God and His righteousness” (Matthew 6:33).

FOR FURTHER STUDY​

The Treasure Principle by Randy Alcorn

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[Patriot]

What are capital sins?​

ANSWER

Roman Catholicism teaches that capital sins are the root and source of all other sins. The earliest antecedent of this doctrine was written in the fourth century by a monk named Evagrius Ponticus, who originally listed eight “evil thoughts”: gluttony, lust or fornication, avarice, dejection or sadness, anger, despondency or listlessness, vainglory, and pride. Later, that grouping of eight was reduced to seven items by Pope Gregory the Great in the sixth century. Gregory folded vainglory into pride and despondency into sadness, and added envy, thus formally creating a list that included only seven “capital sins,” or “deadly sins.” Today, the list of capital sins is as follows: pride, greed, lust, envy, gluttony, anger, and sloth.

Capital sins derive their name from the Latin caput, meaning “head.” Thomas Aquinas later would call them not “sins,” but “vices.” Aquinas declared that a capital vice is that which has a desirable end so that, in his desire for it, a person commits many sins. All sins can be traced back to a particular vice as the root source. To illustrate, if a man has lust for his neighbor’s wife, that vice may cause him to commit adultery, to lie to many people, to neglect or abandon his family, and perhaps even to physically hurt people. The man’s multiplying sins are driven by the initial capital sin of lust.

It is true that pride, greed, lust, envy, gluttony, anger, and sloth are sins, and it is true that such evil desires in the heart can lead to other sins (see Matthew 15:19). But it would be wrong to think of the seven capital sins, or seven deadly sins, as worse in God’s eyes than any other sin. All sins in God’s eyes are equal; they are all “missing the mark.” Stealing is no worse than pride, and greed is no worse than lying; there are no small sins or big sins, because all sin is equally offensive to our holy and pure God. God cannot and will not allow any sin in His holy presence—none (Habakkuk 1:13).

Capital sins, or deadly sins, are not named as a group in the Bible; however, the Lord does mention some things that He hates and even makes a list of them: “There are six things the Lord hates, seven that are detestable to Him: haughty eyes, a lying tongue, hands that shed innocent blood, a heart that devises wicked schemes, feet that are quick to rush into evil, a false witness who pours out lies, a person who stirs up conflict in the community” (Proverbs 6:16–19). All sin results in death (Romans 6:23). Praise be to God that, through the blood of Jesus Christ, all our sins are forgivable—even the “capital sins.”

FOR FURTHER STUDY​

Something Needs to Change: A Call to Make Your Life Count in a World of Urgent Need by David Platt

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[Patriot]

What is mammon?​

ANSWER

The word mammon comes from the Greek word mammonas. Similar root words exist in Hebrew, Latin, Aramaic, Chaldean, and Syriac. They all translate to “money, wealth, and material possessions.”

In biblical culture the word mammon often carried a negative connotation. It was sometimes used to describe all lusts and excesses: gluttony, greed, and dishonest worldly gain. Ultimately, mammon described an idol of materialism, which many trusted as a foundation for their world and philosophy. While the King James Version retains the term Mammon in Matthew 6:24, other versions translate the Greek as “money,” “wealth,” or “riches.”

The city of Babylon (Revelation 18), with all its avarice and greed, is a description of a world given over to the spirit of Mammon. Some scholars cite Mammon as the name of a Syrian and Chaldean god, similar to the Greek god of wealth, Plutus.

Just as Wisdom is personified in Proverbs 1:21–33, Mammon is personified in Matthew 6:24 and Luke 16:13. Jesus’ words here show a powerful contrast between the worship of the material world and the worship of God. Later, writers such as Augustine, Danté (The Divine Comedy), Milton (Paradise Lost), and Spenser (The Faerie Queene) used personifications of Mammon to show the insidious nature of materialism and its seduction of humanity.

Worship of mammon can show up in many ways. It isn’t always through a continual lust for more money. When we envy others’ wealth, are anxious over potentially unmet needs, disobey God’s directives about the use of wealth, or fail to trust God’s love and faithfulness, our thinking is out of balance concerning material wealth.

In the Sermon on the Mount, Jesus teaches about our relationship to material goods. He says, “Do not store up for yourselves treasures on earth. . . . But store up for yourselves treasures in heaven. . . . For where your treasure is, there your heart will be also. . . . No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money [mammon]” (Matthew 6:19–24).

The apostle Paul writes of the godly perspective toward mammon: “Godliness with contentment is great gain. For we brought nothing into the world, and we can take nothing out of it. But if we have food and clothing, we will be content with that. Those who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs” (1 Timothy 6: 6–10).

Solomon writes of the futility of chasing after mammon: “Whoever loves money never has enough; whoever loves wealth is never satisfied with their income. This too is meaningless” (Ecclesiastes 5:10). Lust of any kind is insatiable, no matter how much time or effort is poured into the pursuit of the object of lust.

In Luke 16:14–15, Jesus rebukes those who refused to hear His admonition to choose God over mammon: “The Pharisees, who loved money, heard all this and were sneering at Jesus. He said to them, ‘You are the ones who justify yourselves in the eyes of others, but God knows your hearts. What people value highly is detestable in God’s sight.’”

The parable of the rich fool (Luke 12:13–21) is the story of a man who lives to increase his wealth yet in the end he loses his soul because he “is not rich toward God” (verse 21). Mark 4:19 warns of the deceitfulness of mammon and its ability to “choke the Word, making it unfruitful.”

Mammon cannot produce peace in us, and it certainly cannot produce righteousness. A love of money shows we are out of balance in our relationship to God. Proverbs 8:18 speaks of true, lasting riches: “With me [Wisdom] are riches and honor, enduring wealth and prosperity.” Jesus teaches us in Matthew 6:19–34 to not worry about our physical needs, about houses or clothes or food, but to “seek first his kingdom and his righteousness, and all these things will be given to you as well” (verse 33).

FOR FURTHER STUDY​

Your Finances God’s Way: A Biblical Guide to Making the Best Use of Your Money by Scott LaPierre

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[Patriot]

What does the Bible say about the prosperity gospel?​

ANSWER

In the prosperity gospel, also known as the “Word of Faith Movement,” the believer is told to use God, whereas the truth of biblical Christianity is just the opposite—God uses the believer. Prosperity theology sees the Holy Spirit as a power to be put to use for whatever the believer wills. The Bible teaches that the Holy Spirit is a Person who enables the believer to do God’s will. The prosperity gospel movement closely resembles some of the destructive greed sects that infiltrated the early church. Paul and the other apostles were not accommodating to or conciliatory with the false teachers who propagated such heresy. They identified them as dangerous false teachers and urged Christians to avoid them.

Paul warned Timothy about such men in 1 Timothy 6:5, 9-11. These men of “corrupt mind” supposed godliness was a means of gain and their desire for riches was a trap that brought them “into ruin and destruction” (v. 9). The pursuit of wealth is a dangerous path for Christians and one which God warns about: “For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs” (v. 10). If riches were a reasonable goal for the godly, Jesus would have pursued it. But He did not, preferring instead to have no place to lay His head (Matthew 8:20) and teaching His disciples to do the same. It should also be remembered that the only disciple concerned with wealth was Judas.

Paul said covetousness is idolatry (Ephesians 5:5) and instructed the Ephesians to avoid anyone who brought a message of immorality or covetousness (Ephesians 5:6-7). Prosperity teaching prohibits God from working on His own, meaning that God is not Lord of all because He cannot work until we release Him to do so. Faith, according to the Word of Faith doctrine, is not submissive trust in God; faith is a formula by which we manipulate the spiritual laws that prosperity teachers believe govern the universe. As the name “Word of Faith” implies, this movement teaches that faith is a matter of what we say more than whom we trust or what truths we embrace and affirm in our hearts.

A favorite term of prosperity gospel teachers is “positive confession.” This refers to the teaching that words themselves have creative power. What you say, prosperity teachers claim, determines everything that happens to you. Your confessions, especially the favors you demand of God, must all be stated positively and without wavering. Then God is required to answer (as though man could require anything of God!). Thus, God’s ability to bless us supposedly hangs on our faith. James 4:13-16 clearly contradicts this teaching: “Now listen, you who say, ‘Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money.’ Why, you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes.” Far from speaking things into existence in the future, we do not even know what tomorrow will bring or even whether we will be alive.

Instead of stressing the importance of wealth, the Bible warns against pursuing it. Believers, especially leaders in the church (1 Timothy 3:3), are to be free from the love of money (Hebrews 13:5). The love of money leads to all kinds of evil (1 Timothy 6:10). Jesus warned, “Watch out! Be on your guard against all kinds of greed; a man’s life does not consist in the abundance of his possessions” (Luke 12:15). In sharp contrast to the prosperity gospel emphasis on gaining money and possessions in this life, Jesus said, “Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal” (Matthew 6:19). The irreconcilable contradictions between prosperity teaching and the gospel of our Lord Jesus Christ is best summed up in the words of Jesus in Matthew 6:24, “You cannot serve both God and money.”

FOR FURTHER STUDY​

Christianity in Crisis: 21st Century by Hank Hanegraaff

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[Patriot]

What does the Bible say about the Prosperity Gospel / Word of Faith Movement | GotQuestions.org​

Got Questions Ministries




What does the Bible say about the prosperity gospel? Is it God's will for all Christians to be financially prosperous?

*** Curious about Bible Munch? Go check them out!

https://www.youtube.com/BibleMunch
/ biblemunch





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[Patriot]

Why did Judas betray Jesus?​

ANSWER

While we cannot be absolutely certain why Judas betrayed Jesus, some things are certain. First, although Judas was chosen to be one of the Twelve (John 6:64), all scriptural evidence points to the fact that he never believed Jesus to be God. He even may not have been convinced that Jesus was the Messiah (as Judas understood it). Unlike the other disciples that called Jesus “Lord,” Judas never used this title for Jesus and instead called him “Rabbi,” which acknowledged Jesus as nothing more than a teacher. While other disciples at times made great professions of faith and loyalty (John 6:68; 11:16), Judas never did so and appears to have remained silent. This lack of faith in Jesus is the foundation for all other considerations listed below. The same holds true for us. If we fail to recognize Jesus as God incarnate, and therefore the only One who can provide forgiveness for our sins—and the eternal salvation that comes with it—we will be subject to numerous other problems that stem from a wrong view of God.

Second, Judas not only lacked faith in Christ, but he also had little or no personal relationship with Jesus. When the synoptic gospels list the Twelve, they are always listed in the same general order with slight variations (Matthew 10:2-4; Mark 3:16-19; Luke 6:14-16). The general order is believed to indicate the relative closeness of their personal relationship with Jesus. Despite the variations, Peter and the brothers James and John are always listed first, which is consistent with their relationships with Jesus. Judas is always listed last, which may indicate his relative lack of a personal relationship with Christ. Additionally, the only documented dialogue between Jesus and Judas involves Judas being rebuked by Jesus after his greed-motivated remark to Mary (John 12:1-8), Judas’ denial of his betrayal (Matthew 26:25), and the betrayal itself (Luke 22:48).

Third, Judas was consumed with greed to the point of betraying the trust of not only Jesus, but also his fellow disciples, as we see in John 12:5-6. Judas may have desired to follow Jesus simply because he saw the great following and believed he could profit from collections taken for the group. The fact that Judas was in charge of the moneybag for the group would indicate his interest in money (John 13:29).

Additionally, Judas, like most people at the time, believed the Messiah was going to overthrow Roman occupation and take a position of power ruling over the nation of Israel. Judas may have followed Jesus hoping to benefit from association with Him as the new reigning political power. No doubt he expected to be among the ruling elite after the revolution. By the time of Judas’ betrayal, Jesus had made it clear that He planned to die, not start a rebellion against Rome. So Judas may have assumed—just as the Pharisees did—that since He would not overthrow the Romans, He must not be the Messiah they were expecting.

There are a few Old Testament verses that point to the betrayal, some more specifically than others. Here are two:

“Even my close friend, whom I trusted, he who shared my bread, has lifted up his heel against me” (Psalm 41:9, see fulfillment in Matthew 26:14, 48-49). Also, “I told them, ‘If you think it best, give me my pay; but if not, keep it.’ So they paid me thirty pieces of silver. And the LORD said to me, ‘Throw it to the potter’—the handsome price at which they priced me!' So I took the thirty pieces of silver and threw them into the house of the LORD to the potter” (Zechariah 11:12-13; see Matthew 27:3-5 for the fulfillment of the Zechariah prophecy). These Old Testament prophecies indicate that Judas’ betrayal was known to God and that it was sovereignly planned beforehand as the means by which Jesus would be killed.

But if Judas’ betrayal was known to God, did Judas have a choice, and is he held responsible for his part in the betrayal? It is difficult for many to reconcile the concept of “free will” (as most people understand it) with God’s foreknowledge of future events, and this is largely due to our limited experience of going through time in a linear fashion. If we see God as existing outside of time, since He created everything before “time” began, then we can understand that God sees every moment in time as the present. We experience time in a linear way—we see time as a straight line, and we pass from one point gradually to another, remembering the past we have already traveled through, but unable to see the future we are approaching. However, God, being the eternal Creator of the construct of time, is not “in time” or on the timeline, but outside of it. It might help to think of time (in relation to God) as a circle with God being the center and therefore equally close to all points.

In any case, Judas had the full capacity of making his choice—at least up to the point where “Satan entered into him” (John 13:27)—and God’s foreknowledge (John 13:10, 18, 21) in no way supersedes Judas’ ability to make any given choice. Rather, what Judas would choose eventually, God saw as if it was a present observation, and Jesus made it clear that Judas was responsible for his choice and would be held accountable for it. “I tell you the truth, one of you will betray me—one who is eating with me” (Mark 14:18). Notice that Jesus characterizes Judas’ participation as a betrayal. And regarding accountability for this betrayal Jesus said, “Woe to that man who betrays the Son of Man! It would be better for him if he had not been born” (Mark 14:21). Satan, too, had a part in this, as we see in John 13:26-27, and he, too, will be held accountable for his deeds. God in His wisdom was able, as always, to manipulate even Satan’s rebellion for the benefit of mankind. Satan helped send Jesus to the cross, and on the cross sin and death were defeated, and now God’s provision of salvation is freely available to all who receive Jesus Christ as Savior.

FOR FURTHER STUDY​

Judas Iscariot: Betrayal, Blasphemy, and Idolatry in the Gospels and Acts by Richard Harvey

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[Patriot]

Why did Judas betray Jesus? | Judas Iscariot in the Bible​

Got Questions Ministries



Why did Judas betray Jesus? What is the story of Judas Iscariot in the Bible? Did Judas love Jesus? Much has been said about Jesus and Judas, about the reason why Judas betrays Jesus. In this video, Pastor Nelson with Bible Munch, goes to the Bible to answers those questions.

*** Curious about Bible Munch? Go check them out!
https://www.youtube.com/BibleMunch
https://www.youtube.com/BibleMunch
/ biblemunch

 

[Patriot]

What can we learn from the wild grapes of God’s disappointing vineyard (Isaiah 5:4)?​

ANSWER

In Isaiah 5, the prophet sings a song (“Song of the Vineyard”) to the Lord (“my Beloved”) for the people to hear. Perhaps Isaiah resorts to singing a folk song because the people have ignored his customary sermons thus far. The lyrics begin this way:

“My beloved had a vineyard
on a very fertile hill.
He dug it and cleared it of stones,
and planted it with choice vines;
he built a watchtower in the midst of it,
and hewed out a wine vat in it;
and he looked for it to yield grapes,
but it yielded wild grapes.
And now, O inhabitants of Jerusalem
and men of Judah,
judge between me and my vineyard.
What more was there to do for my vineyard,
that I have not done in it?
When I looked for it to yield grapes,
why did it yield wild grapes?” (Isaiah 5:1–4, ESV).

The song continues, revealing that the farmer is the Lord, and the vineyard represents God’s people in Judah. The Lord, the Keeper, expects His vineyard to yield good grapes, representing “justice” and “righteousness” because He has deeply and painstakingly cared for it (showering His people with His goodness, love, and grace). But, instead, the vineyard produces only wild grapes. Wild grapes are sour, inedible, and entirely useless for making wine. The original Hebrew word translated as “wild” here is associated with “stinking” or “worthless” things that are only fit for destruction.

Rather than producing justice and righteousness, the people of Israel responded with violence and bloodshed (Isaiah 5:7). They broke God’s laws and defiled the land given to them by the Lord. Yahweh had established Israel as a model among nations. He desired His people to produce fruit for His glory (John 15:8), but they yielded only sin—characterized as wild grapes in Isaiah’s song. The Keeper’s only recourse was to bring judgment on the fruitless vineyard by destroying it (Isaiah 5:5–6).

Isaiah outlines six “woes,” naming the six sins that have provoked God’s anger and brought His judgment upon the land. These six sins form a summary, not an inventory, of the wild grapes of Isaiah’s song. They are predominately the sins of the proud and arrogant: greed, covetousness, and extortion (Isaiah 5:8–10); drunkenness, revelry, and fleshly self-indulgence (verses 11–17); carelessness, hardheartedness, and mockery (verses 18–19); deception and perversion (verse 20); pride and conceit (verse 21); injustice and corruption (verses 22–25).

In Matthew 21:33–44, Jesus tells a parable using language and structure that directly connects with Isaiah’s Song of the Vineyard. Just as Isaiah’s lyrics serve as God’s case against ancient Judah, Jesus’ parable presents God’s argument against first-century Jewish leaders. In Matthew 23, the Lord lays out seven woes for the scribes and Pharisees and pronounces judgment on them in the end. Israel’s leaders’ sins (pride, greed, deception, injustice, etc.) sound eerily like the wild grapes produced by the vineyard of Isaiah’s day.

Wild grapes are grave sins with severe consequences. Bible commentator Matthew Henry writes, “Wild grapes are the fruits of the corrupt nature, fruit according to the crabstock, not according to the engrafted branch, from the root of bitterness. . . . Wild grapes are hypocritical performances in religion, that look like grapes, but are sour or bitter, and are so far from being pleasing to God that they are provoking. . . . Counterfeit graces are wild grapes” (Commentary on the Whole Bible, p. 1,086).

For those who have experienced new birth in Jesus Christ, wild grapes are equivalent to the worthless deeds of our past: “For once you were full of darkness, but now you have light from the Lord. So live as people of light! For this light within you produces only what is good and right and true. Carefully determine what pleases the Lord. Take no part in the worthless deeds of evil and darkness; instead, expose them” (Ephesians 5:8–11, NLT).

The most important lesson we learn from the wild grapes of the Lord’s disappointing vineyard is that God is serious about sin. The Lord expects His people to be filled with the fruit of righteousness (Philippians 1:11) and produce fruit that brings glory to His name: “But the Holy Spirit produces this kind of fruit in our lives: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. There is no law against these things!” (Galatians 5:22–23, NLT). God has chosen us as His own possession to become a holy nation who will show others the goodness of God (1 Peter 2:9–11). We can only do this by producing a harvest of good fruit and not one of worthless, wild grapes.

FOR FURTHER STUDY​

Isaiah, Holman Old Testament Commentary by Trent Butler

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[beensetfree]

Growing in Grace​

We ought always to thank God for you, brothers, and rightly so, because your faith is growing more and more, and the love every one of you has for each other is increasing.

2 Thessalonians 1:3 NIV


__________________

I press toward the mark for the prize of the high calling of God in Christ Jesus. Let us therefore as many as be perfect be thus minded; and if in anything ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.

Philippians 3:14-16 KJV


__________________




Nevertheless the righteous will hold to his way, and he who has clean hands will grow stronger and stronger.

Job 17:9 NASB


__________________

Thanks be unto God for His wonderful gift:
Jesus Christ, the only begotten Son of God
is the object of our faith; the only faith
that saves is faith in Him.

 

[beensetfree]

“Thou art my portion, O Lord.”

Psalm 119:57

Look at thy possessions, O believer, and compare thy portion with the lot of thy fellowmen. Some of them have their portion in the field; they are rich, and their harvests yield them a golden increase; but what are harvests compared with thy God, who is the God of harvests? What are bursting granaries compared with him, who is the Husbandman, and feeds thee with the bread of heaven? Some have their portion in the city; their wealth is abundant, and flows to them in constant streams, until they become a very reservoir of gold; but what is gold compared with thy God? Thou couldst not live on it; thy spiritual life could not be sustained by it. Put it on a troubled conscience, and could it allay its pangs? Apply it to a desponding heart, and see if it could stay a solitary groan, or give one grief the less? But thou hast God, and in him thou hast more than gold or riches ever could buy.




Some have their portion in that which most men love—applause and fame; but ask thyself, is not thy God more to thee than that? What if a myriad clarions should be loud in thine applause, would this prepare thee to pass the Jordan, or cheer thee in prospect of judgment? No, there are griefs in life which wealth cannot alleviate; and there is the deep need of a dying hour, for which no riches can provide. But when thou hast God for thy portion, thou hast more than all else put together.

In him every want is met, whether in life or in death. With God for thy portion thou art rich indeed, for he will supply thy need, comfort thy heart, assuage thy grief, guide thy steps, be with thee in the dark valley, and then take thee home, to enjoy him as thy portion for ever. “I have enough,” said Esau; this is the best thing a worldly man can say, but Jacob replies, “I have all things,” which is a note too high for carnal minds.

 

[Patriot]

What is spiritual mapping?​

ANSWER

Spiritual mapping is a relatively new technique to try to identify where demons are at work and then attack them. Spiritual mapping assumes the existence of “territorial spirits,” the concept of certain demons ruling over certain geographical areas. Once a territorial spirit has been identified, its territory is mapped out, and then the spirit is engaged in battle. For example, some Christians attempt to do battle with the “spirit of greed” that rules over a casino-rich city or the “spirit of lust” that holds power over a city’s red-light district.

Some promoters of spiritual mapping identify three levels of warfare: “ground-level” warfare, which involves casting demons out of individuals; “occult-level” warfare, which tackles more organized spiritual wickedness; and “strategic-level” warfare, which directly battles the “territorial spirits” over a broader geographical area. Territorial spirits are thought to answer directly to Satan and are responsible for coordinating all demonic activities within their purview. Sometimes, these high-level territorial spirits are called the “strongman” of an area, and the goal of spiritual mappers is to “bind the strong man.”

The Bible does not teach anything about spiritual mapping. Anyone who teaches the necessity of spiritual mapping is doing so without biblical warrant. The Bible never instructs Christians to seek out demons to engage them in battle, and it never categorizes demons as spirits “of lust” or “of greed,” etc. The idea of “binding the strong man” comes from a misapplication of Jesus’ parable in Mark 3:27 (according to the parable, Jesus is the One who does the “binding,” not us).

Spiritual mapping is usually practiced among those who are involved in “apostolic ministry” and who claim that apostolic gifts and roles are being restored to the church today. Scripture is clear, however, that the apostles’ role was to lay the foundation of the church (Ephesians 2:19–20), and foundations only need to be laid once. There are no apostles today. Spiritual mapping is also associated with dominion theology or Christian reconstructionism, which seeks to usher in the fullness of God’s kingdom worldwide.

Christians are told to resist the devil and he will flee (James 4:7) and to stand firm against the schemes of the devil by using the armor of God (Ephesians 6:10–18). Our weapons of warfare are the Word of God and prayer (Ephesians 6:17–18). The battle belongs to the Lord (Proverbs 21:31), and He has already defeated Satan and the evil rulers of this world (John 12:31). The Body of Christ is secure, and we need not fear demons. Neither do we need to name them, talk to them, or map them.

FOR FURTHER STUDY​

Spiritual Warfare in the Storyline of Scripture: A Biblical, Theological, and Practical Approach by Cook & Lawless

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[Patriot]

Is gluttony a sin?​

ANSWER

Playwright George Bernard Shaw wrote, “There is no love sincerer than the love of food” (Man and Superman, Act I). That may be true in some people, in which case they might be guilty of gluttony, the habit of eating immoderately. But the love of food should never be allowed to become disproportionate to the love of other, more important things.

The Bible’s warnings against gluttony are mostly indirect, and there is no verse that says outright, “Gluttony is a sin.” However, when we consider what gluttony is and the biblical principles that apply, our conclusion has to be that gluttony is indeed a sin.

Gluttony is eating to excess. Aquinas defined gluttony as “an inordinate desire” for food and drink that goes beyond reasonableness and therefore departs from goodness (Summa Theologica, Secunda Secundæ Partis, Question 148). Gluttony can be seen as a form of greed—a selfish desire for something—which is definitely sin. Jesus warned us to guard ourselves against “all kinds of greed” (Luke 12:15). Gluttony can also be seen as a lack of self-control, and self-control is a quality believers are to pursue (2 Peter 1:5–6).

Gluttony is a sin because it gives too high a priority to physical desires. Paul took care not to be “disqualified” from the ministry, and part of that care was physical: “I discipline my body and keep it under control” (1 Corinthians 9:27, ESV). He determined that he would “not be mastered by anything” (1 Corinthians 6:12). Believers are not to “indulge the flesh” (Galatians 5:13). All of this seems to indicate that gluttony—eating to excess—is wrong. In contrast to Paul’s commitment to exercise control over his body, the enemies of the gospel give free rein to their appetites: “Their god is their stomach” (Philippians 3:19).

Proverbs 23:19–21 mentions gluttony directly. In giving wisdom to those who would avoid self-induced hardship, the wise man says,
“Listen, my son, and be wise,
and set your heart on the right path:
Do not join those who drink too much wine
or gorge themselves on meat,
for drunkards and gluttons become poor,
and drowsiness clothes them in rags.”
The path of those who indulge in too much wine and too much food is a ruinous one. Moderation in all things is much preferred over gluttony (see also Proverbs 28:7).

Gluttony is a sin because the Bible promotes self-control as one of the characteristics of the Spirit-led life. We are to curb physical appetites and not let them control us. There are many things about our bodies that we must control: our sexual behavior (1 Thessalonians 4:4), our tongues (James 3:1–12), our hands (Proverbs 16:17), our feet (Proverbs 16:18), and our eyes (Mark 9:47). It stands to reason that we must also control our stomachs. The ability to say “no” to anything in excess is a godly skill.

Jesus was accused of being “a glutton and a drunkard” (Luke 7:34), but it was a malicious false charge. The same evil-hearted people accused John the Baptist of being demon-possessed because he did not feast. Jesus attended feasts and so was labelled a “glutton.” The fault-finders were unwise. As Jesus said, “Wisdom is proved right by all her children” (Luke 7:35); that is, those who are truly wise will understand and appreciate both John and Jesus.

God “richly gives us all we need for our enjoyment” (1 Timothy 6:17, NLT), and that includes an incredible variety of foods that are delicious, nutritious, and pleasurable. We should thank God for the colors, aromas, textures, and tastes that we enjoy at our meals. And we should honor God by partaking of His gifts in appropriate quantities.

FOR FURTHER STUDY​

Fatal Distractions: Conquering Destructive Temptations by Arthur, Lawson, & Lawson

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[Patriot]

Is Gluttony a Sin? | What does the Bible say about Overeating? | GotQuestions.org​

Got Questions Ministries




Gluttony. What does the Bible say about overeating? Is gluttony a sin, one of the so called, seven sins? What is gluttony, the first deadly sin on the list of the 7 sins? If you’re asking the question, “ is eating too much a sin ” Pastor Nelson with Bible munch offers the answer in this video from the biblical perspective. So, what doe the Bible say about gluttony sin, watch this video to find out.

*** Check out, Bible Munch! / biblemunch