Tag: Exegesis

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Notes on Psalm 107, Part 1

Psalm 107 has been one of my favourite Psalms for years. This little essay is only a preliminary study, and for those who are Old Testament exegetes, this is not a full consideration of the text (hence the “part 1” in the title). I will add a full outline later.

At the opening verse, we receive a command to give thanks for the Lord’s goodness, His Hesed (חֶסֶד), translated “steadfast love” (other translations may have it as “loving-kindness)” This term is found 249 times in the Old Testament, more than half of them in Psalms. It speaks of God’s faithfulness, goodness, love and commitment to His people. It is most often translated with two English words, “loving-kindness” or “steadfast love.”

Second, Psalm 107:2 & 107:3 tell us that He has redeemed His people from their enemies, and has regathered them, referring to the people returning from Babylonian captivity.

Third, there are four perils and resolutions, each containing a specific woe, a cry for help, God’s salvation from that peril, and a call to give thanks, and a description of His blessing:

  1. Exiles: Psalm 107:4-9

    1. Peril: this seems to refer to people who have been exiled and are without a place to live (4, 5); because the Babylonian exile was a judgement and punishment by God for unfaithfulness, it is implied that the exiles are to blame for their plight.
    2. They cried (צעק) to the Lord (6a)
    3. He delivers (נצל) them (6b). In doing this, He leads His people (7)
    4. Let them give thanks for His loving-kindness (8)
    5. A description of His blessing (9). He saves His people in the manner needed for their situation: He satisfies the longing for a place (home) to live.

  2. Imprisoned: Psalm 107:10-16

    1. Peril: in prison and in chains, near death, hard labour. The reason is stated that they were rebellious (10-12). It is clearly implied that God sent them to prison for their rebellion.
    2. They cry to the Lord. The term here is זעק, z’q, with similar meaning as צעק, ts’q. The two terms can sound very similar and are used this way for poetic emphasis as we will see below.
    3. God delivers them ישׁע, ysh’. This is a common word for “save,” and is the root for the name “Joshua” and, in Aramaic, “Jesus.” In saving His people, He brings His people out of the darkness and breaks bonds. Verse 14 uses the same word, יצא, “to bring out” as found in verse 28 below.
    4. Verse 15 is identical to verse 8: “Let them thank the LORD for his steadfast love, for his wondrous works to the children of man!”
    5. A description of His blessing (16). He saves His people in the manner needed for their situation. He shatters doors of bronze and breaks bars of iron.

  3. Illness due to sin: Psalm 107:17-22

    1. Peril: because of sin, they were physically sick. They either could not or would not eat in this condition, and they were near death. The Bible does not affirm that sickness is always caused by a specific sin, but this particular case indicates that the illness mentioned is due to sin.
    2. They cried (זעק) to the Lord (19a)
    3. He delivers them (ישׁע), ysha; He heals (רפא), raphe, them and delivers (מלט), malat, them. Note that this point the blessing is described, not at the end of the situation. This is a variation from the first two situations. In verses 19b-20 “he delivers” He heals” “He delivers”. The first term for deliverance is ysh’ again, then healing, then delivering them to a place of safety. They were near death due to illness brought on by sin, and God healed them. “Healing” is רפא, rph, to repair, rebuild, heal, cure.
    4. Verse 21 is identical to verses 8 & 15.
    5. Rather than a description of His blessing (deliverance and healing), there is a further exhortation to offer sacrifices of thanksgiving and songs of joy (22)

  4. Peril at sea when doing business: Psalm 107:23-32.

    This is the longest of the four situations, and it is not a peril where a fault is found in the people who cry out to the Lord. These are merely men who are sailing ships and there is no implied fault or error.

      1. The sea is dangerous. It is clear that the situation was brought on by God Himself (25). “God commanded . . .” means that the “natural” events were in His control, whether for good or for ill (Matthew 8:23-27). The account of Jesus stilling the storm is followed by His healing two men who are demon-possessed (Matthew 8:28-34), and shows the reader that Christ, being God, is sovereign over both nature and the spirit world. Both the sea and the spirit world were places of chaos in common thinking at the time, and Christ is in control of both, in the same manner, God was in the Old Testament. This is the most surprising of the four situations, because there is no blame to be placed upon the characters, yet these sailors too, must cry out to the Lord.
      2. They cried (צעק), ts’q to the Lord. Note this pattern (all four are translated “cried”):

    A vs 6a: צעק
    B vs 13: זעק
    B’ vs 19: זעק
    A’ vs 28: צעק

    The use of the same word at the first and last unit would seem to indicate that these four units (situations) are to be understood as a whole, or a set. These four words would sound very similar to each other: vs 6a & 28 sounds like “tsach” and vs 13 & 19, “zach.”

  5. God delivers (יצא) yts’ them. This term for deliverance has the idea of “bringing out” of danger or captivity. This is the way this term is used repeatedly in Exodus, and other passages of “bringing out.” It is important to note this because in many places the term can also mean simply “to flow out” or “go out.” In this case, being “brought out” is out of the helplessness of the sea. He calms the storm, they are glad, and He brings them to port safely.
  6. verse 31 is identical to verses 8, 15 and 21.
  7. verse 32 is an expansion of the exhortation to give thanks and proclaim God’s deliverance to those who were not there to witness it. If those returning from the sea had not proclaimed God’s deliverance, the congregation and the elders would have known nothing of the peril at sea nor the deliverance.

Summary, interpretation and application.

  1. God calls us in all perils to cry out to Him for aid and to give thanks to Him.
  2. It is implied in two of the scenarios (1 & 3) and explicit in two (2 & 4) that the dangers, pain, suffering, longing, hopelessness, fear and despair are all brought by God against His people. In the fourth, however, it does not seem to be a judgement, but the end goal is the same: “Let them thank the LORD for his steadfast love, for his wondrous works to the children of man!” Psalm 107:8, 15, 21, 31.
    1. This should make us consider our thankfulness to God. All these calamities were sent that the people of God would cry out to Him, and that He would deliver them, and that they would be thankful.
    2. We should understand our circumstances as God’s means to bring us to thanksgiving.
    3. This should also bring us to an appreciation of the fact that nothing is outside of His control. There is no situation we may come to be in that we are not to cry out to Him. There is no cause of a situation (sin, rebellion, business) that closes God’s ears to His people.
    4. When we are in a situation of longing, wandering, prison (hemmed-in with no way out), burdened in labour, sick (especially due to our sinful behaviours); when we are going about our business and dangers arise—in all these we are to “cry out to the Lord,” then give thanks to Him.
  3. The use of five different terms for “deliver” is important. In order, they are natsal (6b), ysha (13), rpha (20), ytsa (28). Notice the wide breadth of meanings here: He pulls His people out; He moves His people out of prison; He heals His people; He brings them out of peril and bondage.
  4. God calls us in all perils to cry out to Him for aid and to give thanks to Him.
  5. It is implied in two of the scenarios (1 & 3) and explicit in two (2 & 4) that the dangers, pain, suffering, longing, hopelessness, fear and despair are all brought by God against His people. In the fourth, however, it does not seem to be a judgement, but the end goal is the same: “Let them thank the LORD for his steadfast love, for his wondrous works to the children of man!” Psalm 107:8, 15, 21, 31.

Full text:

107 Oh give thanks to the Lord, for he is good, ,

for his steadfast love endures forever!

    2     Let the redeemed of the Lord say so,

whom he has redeemed from trouble

    3     and gathered in from the lands,

from the east and from the west,

from the north and from the south.

    4     Some wandered in desert wastes,

finding no way to a city to dwell in;

    5     hungry and thirsty,

their soul fainted within them.

    6     Then they cried to the Lord in their trouble,

and he delivered them from their distress.

    7     He led them by a straight way

till they reached a city to dwell in.

    8     Let them thank the Lord for his steadfast love,

for his wondrous works to the children of man!

    9     For he satisfies the longing soul,

and the hungry soul he fills with good things.

    10     Some sat in darkness and in the shadow of death,

prisoners in affliction and in irons,

    11     for they had rebelled against the words of God,

and spurned the counsel of the Most High.

    12     So he bowed their hearts down with hard labor;

they fell down, with none to help.

    13     Then they cried to the Lord in their trouble,

and he delivered them from their distress.

    14     He brought them out of darkness and the shadow of death,

and burst their bonds apart.

    15     Let them thank the Lord for his steadfast love,

for his wondrous works to the children of man!

    16     For he shatters the doors of bronze

and cuts in two the bars of iron.

    17     Some were fools through their sinful ways,

and because of their iniquities suffered affliction;

    18     they loathed any kind of food,

and they drew near to the gates of death.

    19     Then they cried to the Lord in their trouble,

and he delivered them from their distress.

    20     He sent out his word and healed them,

and delivered them from their destruction.

    21     Let them thank the Lord for his steadfast love,

for his wondrous works to the children of man!

    22     And let them offer sacrifices of thanksgiving,

and tell of his deeds in songs of joy!

    23     Some went down to the sea in ships,

doing business on the great waters;

    24     they saw the deeds of the Lord,

his wondrous works in the deep.

    25     For he commanded and raised the stormy wind,

which lifted up the waves of the sea.

    26     They mounted up to heaven; they went down to the depths;

their courage melted away in their evil plight;

    27     they reeled and staggered like drunken men

and were at their wits’ end.

    28     Then they cried to the Lord in their trouble,

and he delivered them from their distress.

    29     He made the storm be still,

and the waves of the sea were hushed.

    30     Then they were glad that the waters were quiet,

and he brought them to their desired haven.

    31     Let them thank the Lord for his steadfast love,

for his wondrous works to the children of man!

    32     Let them extol him in the congregation of the people,

and praise him in the assembly of the elders.

    33     He turns rivers into a desert,

springs of water into thirsty ground,

    34     a fruitful land into a salty waste,

because of the evil of its inhabitants.

    35     He turns a desert into pools of water,

a parched land into springs of water.

    36     And there he lets the hungry dwell,

and they establish a city to live in;

    37     they sow fields and plant vineyards

and get a fruitful yield.

    38     By his blessing they multiply greatly,

and he does not let their livestock diminish.

    39     When they are diminished and brought low

through oppression, evil, and sorrow,

    40     he pours contempt on princes

and makes them wander in trackless wastes;

    41     but he raises up the needy out of affliction

and makes their families like flocks.

    42     The upright see it and are glad,

and all wickedness shuts its mouth.

    43     Whoever is wise, let him attend to these things;

let them consider the steadfast love of the Lord.

 

 

 

 

 

 

 

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A Passage Study: 2 Timothy 2:14-19

Passage outline

The main points are all imperatives in the Greek. Studying in the original languages often shows the author’s structure or frame of ideas. Imperatives are indicated in red.

2 Timothy 2:14-19

  1. Remind (vs 14) ὑπομιμνῄσκω 2nd person singular
    1. “these things” refer to 2:8-13
    2. And charge them before God:
      1. Not to quarrel about words
        1. Which does no good
        2. But only ruins the hearers.
  2. Do your best (vs 15) σπουδάζω 2nd person singular
    1. To present yourself to God as one approved
      1. A worker who has no need to be ashamed
      2. Rightly handling the Word of Truth
  3. Avoid irreverent babble (16) περιΐστημι 2nd person singular
    1. Leads to ungodliness
    2. Spreads like gangrene
    3. Hymenaeus and Philetus as examples
  4. Depart from iniquity: )19) ἀφίστημι.
    Third-person singular. God’s firm foundation
    (19a)
    1. The Lord knows those who are his: salvation
    2. Depart from iniquity: sanctification

Emphasis: “This is what you must do in your ministry.” I.e., “This is what the Gospel ministry looks like.”

Strategies: I notice that the passage is ordered around four imperatives: 2nd person (3x); 3rd person (1x).

Context

a) the literary context (the passages on either side): The literary context is connected by “these things” in vs. 14 which refers to 2:8-13 (something of a creed). This context supplies what Timothy is to bring to remembrance, in addition to the things following vs. 14.

Vss. 20ff. illustrate the differences between the gangrene of vss. 17ff., and show the results of obeying vs. 19

b) the historical context (circumstances and culture of the audience): This context is the rise of false teachers in the church, even though it was only a few decades old. If vss. 11-13 form an early creed, this signals the likelihood of such statements, and their importance in countering false teachers (compare vs. 11b to vss. 16-18)

c) the Biblical context (connections to other places in the Bible): As Paul’s final extant letter, we see his stress upon true doctrine as against false.

Vs. 19 is not a direct quote, but an allusion to Num. 16:5; Nah. 1:7; John 10:14, 27; [Luke 13:27]; See 1 Cor. 8:3. God knows the elect. This is reassuring: an upset faith contrasted to the Lord’s knowledge of His elect.

Main Idea or Emphasis:

Keep to the main idea, the Gospel.

The Gospel in this passage:

The Resurrection is central to the Gospel (1 Cor. 15:1-4; 15:12). The correct view of the resurrection, both of Christ and the future resurrection of the dead is essential to the Gospel.

In contrast to false-gospels, the foundation of the Gospel stands.

Application

To both believers and unbelievers: there is a canon of truth that is contained in Scripture that excludes other doctrines and teachings.

Believers need to be reminded to reject idle speculation and to learn to know the difference between Biblical doctrine and hobbies. Vs. 19 makes it clear that this kind of activity is iniquity.

Unbelievers need to be told that not everything they hear or see being taught by alleged Christians is actually true.

Preaching outline

  1. Timothy, Remind Them
    1. The Essential Truths
    2. Charge them not to quarrel about non-essentials
  2. Timothy, Do Your Best
    1. Be a fit worker
  3. Timothy, Avoid Them
    1. Avoid babble
      1. The decent into babble: upset faith
  4. Everyone, God’s foundation stands. Therefore if You Name the Name of the Lord, Depart from Iniquity
    1. You are of the elect
    2. You are therefore to forsake sin

       

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Christians Need to Stop Making Gay Jokes

Perhaps not for the reasons usually given, that it is unloving or unkind to do so. A careful reading of Ephesians 5:3-14 helps us understand why it is always inappropriate to make light of sin.

3 But sexual immorality and all impurity or covetousness must not even be named among you, as is proper among saints. 4 Let there be no filthiness nor foolish talk nor crude joking, which are out of place, but instead let there be thanksgiving. 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. 6 Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience.

7 Therefore do not become partners with them; 8 for at one time you were darkness, but now you are light in the Lord. Walk as children of light 9 (for the fruit of light is found in all that is good and right and true), 10 and try to discern what is pleasing to the Lord. 11 Take no part in the unfruitful works of darkness, but instead expose them. 12 For it is shameful even to speak of the things that they do in secret. 13 But when anything is exposed by the light, it becomes visible, 14 for anything that becomes visible is light. Therefore it says, “Awake, O sleeper, and arise from the dead, and Christ will shine on you.”

Ephesians 5:3–14 (ESV)

The internet is a place where much is said that should not be said. This point is driven home, at least to me, by the events that have and are still unfolding in the popular culture around the area of human sexuality, morals, and law. I won’t rehearse these here, as I assume that any reading this are also somewhat aware of the news.

Before moving forward with this article, I want to explain how I came to discuss this text. I have been preaching through the book of Ephesians since January of this year. I tend to preach through Biblical books, rather than skip around the Bible, and I rarely preach on a topic by using multiple texts. This avoids preaching that is only a reaction to the present, and helps to protect me from the accusation of using a “bully pulpit” to attack specific matters that I find important. This method might even help me to avoid a certain kind of staleness, although I’m sure I can find other kinds of staleness to inflict on my hearers.

Having said this, I did not arrange my preaching schedule to coincide with the recent SCOTUS decision in the United States. When setting out to preach through a book, I am, until closer to a particular Sunday, unsure as to how large the passage under consideration will be. Add to that uncertainty a day off for illness, a shortened vacation, another Sunday at home but not preaching, and the text landed where it did. I don’t arrange messages around human events, be they the gay pride festivals or governmental policy shifts.

The text from Ephesians was divided by me into two sections for the sake of time; these were the texts of two sermons, preached June 21st and June 28th. I would like to draw the readers’ attention an expository outline which is a kind of building-block for the sermon. The reader will note that there are a series of three triads, the first and second are identical (note that in this outline form, the entire text has not been reproduced):

Triad 1: this must not even be named among you, (said as done):

1.       Vs 3: sexual immorality (Logical contrastive with vss 1-2 and continuation of 4:25-31

2.       and all impurity

3.       or covetousness

Triad 2: this must not be said (which are out of place, but instead let there be thanksgiving).

1.       no filthiness

2.        nor foolish talk

3.       nor crude joking,

Triad 3: Because these things are exclusionary from an inheritance in the kingdom of Christ and God

1. the sexually immoral

2. the impure,

3. the covetous (that is, an idolater),

Warning:

6 Let no one deceive you with empty words,

for because of these things the wrath of God comes upon the sons of disobedience.

Please notice the emphasis placed on speech in this passage. “not be named” (vs 3, and this is an imperative, not a suggestion); vs 4, filthiness, foolish talk, coarse jesting; and vs 6, “empty words.” Placing the three kinds of speaking of the second triad in the middle of the other two, may be considered a form of an inclusion. That may or may not be the case, but it is here, I believe to place an emphasis on speech. “Filthiness aischrontē , foolish talk mōrologia, and crude joking eutraelia” are all hapax legomena, that is, they do not occur anywhere else in the Greek New Testament, nor, as it happens do they occur in the Septuagint (the Greek translation of the Hebrew Old Testament, completed about 200 BC).

Filthiness is, according to the Liddell and Scott lexicon, “obscenity,” and can be a euphemism for fellatio. Foolish talk is “silly talk, nonsense, and can describe one’s being mad (insane). Crude joking describes “wit, vulgarities, mocking derision” etc. The first term seems to always be associated with sexual behaviour, but the other two are certainly readily present as well.

The placing of these three ways of speaking, between a repetition of sexual immorality, impurity, and covetousness (idolatry) as it does indicates that these are ways of speaking about sexual sin specifically—the concern of this passage is not that people would be silly and witty in general, but specifically about sexual sin.

It is, clearly sexual sin that is the topic here. This is what is actually up for much debate today, but I do believe that Queer exegesis is over. One must accept the authority of the Scriptures or not, and if not, at least have the integrity to say so.

First Term in Triads 1 & 3 “sexual immorality”

 Sexual immorality (porneia) is obviously the source of our words “porn,” and  “pornography (written porn).” It would be very wrong, however, to limit the Biblical use to our current usage of the terms. It is a simple matter to see how the Scriptures use this term.

The root of this word is pornē (prostitute). Consider how it is used in the New Testament:

Porneía: “sexual immorality” 8 times in 7 verses

Matt 19:9 And I say to you: whoever divorces his wife, except for sexual immorality, and marries another, commits adultery.”

1 Cor 5:1 It is actually reported that there is sexual immorality among you, and of a kind •that is not tolerated even among pagans, for a man has his father’s wife.

1 Cor 6:13 “Food is meant for the stomach and the stomach for food”—and God will destroy both one and the other. The body is not meant for sexual immorality, but for the Lord, and the Lord for the body.

2 Cor 12:21I fear that when I come again my God may humble me before you, and I may have to mourn over many of those who sinned earlier and have not repented of the impurity, sexual immorality, and sensuality that they have practiced.

Gal 5:19 Now the works of the flesh are evident: sexual immorality, impurity, sensuality,

Eph 5:3 But sexual immorality and all impurity or covetousness must not even be named among you, as is proper among saints.

Rev 19:2 for his judgments are true and just; for he has judged the great prostitute who corrupted the earth with her immorality, and has avenged on her the blood of his servants.”

Pornē “prostitute” 4 times in 4 verses

1 Cor 6:16 Or do you not know that he who is joined to a prostitute becomes one body with her? For, as it is written, “The two will become one flesh.”

Heb 11:31 By faith Rahab the prostitute did not perish with those who were disobedient, because she had given a friendly welcome to the spies.

James 2:25 And in the same way was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way?

Rev 17:15 And the angel said to me, “The waters that you saw, where the prostitute is seated, are peoples and multitudes and nations and languages.

Pornos  “a sexually immoral person” and also refers to a catamite, the “receiving partner” in a male homosexual relationship. It occurs three times in three verses. Note that this is the use in one of the verses we are considering, Ephesians 5:5:

1 Cor 5:11 But now I am writing to you not to associate with anyone who bears the name of brother if he is guilty of sexual immorality or greed, or is an idolater, reviler, drunkard, or swindler—not even to eat with such a one.

Eph 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.

Heb 12:16 that no one is sexually immoral or unholy like Esau, who sold his birthright for a single meal.

Porneuō is “to commit sexual immorality.” It is the act itself. This is a verb. It occurs 8 times in 7 verses:

1 Cor 6:18 Flee from sexual immorality. Every other sin a person commits is outside the body, but the sexually immoral person sins against his own body.

1 Cor 10:8 We must not indulge in sexual immorality as some of them did, and twenty-three thousand fell in a single day.

Rev 2:14 But I have a few things against you: you have some there who hold the teaching of Balaam, who taught Balak to put a stumbling block before the sons of Israel, so that they might eat food sacrificed to idols and practice sexual immorality.

Rev 2:20 But I have this against you, that you tolerate that woman Jezebel, who calls herself a prophetess and is teaching and seducing my servants to practice sexual immorality and to eat food sacrificed to idols.

Rev 17:2

with whom the kings of the earth have committed sexual immorality, and with the wine of whose sexual immorality the dwellers on earth have become drunk.”

Rev 18:3

For all nations have drunk the wine of the passion of her sexual immorality, and the kings of the earth have committed immorality with her, and the merchants of the earth have grown rich from the power of her luxurious living.”

Rev 18:9

And the kings of the earth, who committed sexual immorality and lived in luxury with her, will weep and wail over her when they see the smoke of her burning.

Ekporneuō is another verb meaning, “to engage in sexual immorality.” It occurs once in the New Testament

Jude 7

7 just as Sodom and Gomorrah and the surrounding cities, which likewise indulged in sexual immorality and pursued unnatural desire, serve as an example by undergoing a punishment of eternal fire.

[If the reader is interested, the entire word group is listed here, in Scriptural order].

Do note that the terms “sexual immorality” (Ephesians 5:3) and “an immoral person” (5:5) stem  from the same word group. It is very clear that Paul is speaking about all forms of sexual immorality, and it should not be supposed that he is only speaking to homosexuality, lesbianism, or transgenderism.

In the passages above, it is also clear  that sexual immorality includes adultery, incest, prostitution (literal and figurative), and covetousness. It is important to establish that sexual immorality is a violation of the 7th commandment: “you shall not commit adultery.”

Keeping this in mind, consider this:

The Second Term in Triads 1 & 3 “impurity”

For the interest in time and space, I will not discuss the word group from which akatharsia comes. The reader can find a complete list here. Do note, that this word is a negation of the word, katharos, “clean.”

The word in Ephesians 5:3 is akatharsia which negates the idea of purity or cleanliness by the addition of the “a” at the beginning of the word. This is common in Greek, and has carried over to English, such as a theist is one who believes in a deity, an atheist does not.

This term occurs 10 times in 10 verses:

Matt 23:27 “Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which outwardly appear beautiful, but within are full of dead people’s bones and all uncleanness.

Rom 1:24 Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves,

Rom 6:19 I am speaking in human terms, because of your natural limitations. For just as you once presented your members as slaves to impurity and to lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification.

2 Cor 12:21 I fear that when I come again my God may humble me before you, and I may have to mourn over many of those who sinned earlier and have not repented of the impurity, sexual immorality, and sensuality that they have practiced.

Gal 5:19 Now the works of the flesh are evident: sexual immorality, impurity, sensuality,

Eph 4:19 They have become callous and have given themselves up to sensuality, greedy to practice every kind of impurity.

Eph 5:3 But sexual immorality and all impurity or covetousness must not even be named among you, as is proper among saints.

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

1 Thess 2:3 For our appeal does not spring from error or impurity or any attempt to deceive,

1 Thess 4:7 For God has not called us for impurity, but in holiness.

This is important: notice that out of the 10 occurrences of this word, six are explicitly about sexual behaviour. In fact, the two term “sexual immorality” and “impurity” are linked in 2 Corinthians 12:21, Galatians 5:19, Ephesians 5:3, and Colossians 3:5.

In the LXX (Septuagint, Greek Old Testament), this word translates 10 Hebrew words, the most common is to be ceremonially unclean. But see, for example, in Leviticus 18:22, (and 20:13) (ESV), “You shall not lie with a male as with a woman; it is an abomination,” “abomination” (Hebrew towweba). In the Old Testament, uncleanness was an abomination and homosexuality as well as all other sinful sexual relations are considered unclean.

The Third Term in Triads 1 & 3, “Covetousness.”

This word is a compound word, that takes two Greek words and makes one: “to have” (echō), and “to complete, fill; fulfill” (plēroō). From this construct we get, “covetousness” and “greed.” It occurs 10 times in the New Testament:

Mark 7:22 coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness.

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.”

Rom 1:29 They were filled with all manner of unrighteousness, evil, covetousness, malice. They are full of envy, murder, strife, deceit, maliciousness. They are gossips,

2 Cor 9:5 So I thought it necessary to urge the brothers to go on ahead to you and arrange in advance for the gift you have promised, so that it may be ready as a willing gift, not as an exaction.

Eph 4:19 They have become callous and have given themselves up to sensuality, greedy to practice every kind of impurity.

Eph 5:3 But sexual immorality and all impurity or covetousness must not even be named among you, as is proper among saints.

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

1 Thess 2:5 For we never came with words of flattery, as you know, nor with a pretext for greed—God is witness.

2 Pet 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.

2 Pet 2:14 They have eyes full of adultery, insatiable for sin. They entice unsteady souls. They have hearts trained in greed. Accursed children!

This word often is used to describe the coveting of material goods, but in Romans 1:29, Ephesians 4:19, 5:3, and Colossians 3:5 it is clearly used to describe a greed or desire in a sexual sense. This is in keeping with the 10th commandment, Exodus 20:17 (ESV) 17 “You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that is your neighbor’s.” In this comprehensive prohibition against coveting, the inclusion of the wife demonstrates a prohibition against lust.

Paul brings covetousness into sharper focus in the third triad, Ephesians 5:5, equating covetousness with idolatry. The connection between idolatry and material goods may seem obvious, but we must consider here the connection between lust and idolatry. Connecting sexual immorality, uncleanness, and covetousness (idolatry) make even better sense when it is remembered that the Ephesian Christians who came out of paganism were exposed to temple prostitution.

Now to Summarise:

At the risk of oversimplification, sexual sin is no laughing matter. This is not sodomy only (in all its many expressions), but all sexual sin. It is not a thing to be made light of, to be laughed about:

Ephesians 5:5 (ESV)

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.

1 Corinthians 6:9–10 (ESV)

9 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, 10 nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God.

Ephesians 5:6 (ESV)

6 Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience.

Connect the phrase in Ephesians 5:6, “the wrath of God comes” with Romans 1:18, “the wrath of God is revealed.” There is no room for levity here. Romans describes people who have so abandoned God that He has surrendered them to their lusts (Romans 1:24).

The “empty words” of Ephesians 5:6 are the words 5:4, as when light is made of these things, the true horror God’s judgement is diminished.

To be continued . . .