SEX AND IDOLATRY ^©

Worship and its connection to idolatry must first be examined to understand how sexual relationships and idolatry are interrelated.  As we've discussed in the previous Chapter, idolatry within scripture (excluding the Pauline Epistles), is portrayed by using the sexually-related terms of fornication and adultery.

Biblically, GOD's spiritual relationship with the children of Israel was described as a covenant, and certain requirements (vows) were necessary to maintain its integrity.  Thus, the LORD GOD used many marital illustrations to provide the children of Israel with a vivid picture of what their relationship with HIM should be.  They had the same responsibility (to maintain that covenant) and were to exhibit the same commitment to GOD as a married couple to each other.  This commitment, especially the marriage vow of faithfulness, was demonstrated in the maintenance of the covenant, which was their obedience to the LORD to keep HIM GOD.  Through spiritual fornication and adultery, they broke their commitment to keep HIM as their only god.

- Definition of Worship -

GOD, who inhabits eternity, desires worship from HIS people.  HE decides when, how, and where HIS people will worship HIM.  All three aspects may change as HE determines for HE "worketh all things after the counsel of his own will" (Eph 1:11).

The most common words translated as worship are the Hebrew shachah and the Greek proskuneo (derived from pros, meaning toward, and kuneo, meaning to kiss).  The biblical meaning of the word "worship" means a bowing down or prostration of oneself as an act of homage and respect.  The Hebrew shachah is used relative to GOD (e.g., Deut 26:10), idols (e.g., Deut 8:9) and man (e.g., Gen 23:7).  Proskuneo is used relative to GOD (e.g., Matt 4:10), Christ (e.g., Matt 2:2), idols, Satan (e.g., Matt 4:9 and Rev 9:20) and man (e.g., Acts 10:25).

The first occurrence of the Hebrew shachah is in Gen 18.

Abraham bowed himself toward the ground or worshipped these men (who were really angels).  The very usage of the word is not limited to GOD and we shouldn't go as far to say that Abraham committed idolatry here.  However, this serves to give us an example of the meaning of the word translated "worship."  When the usage of the term comes to be applied to GOD, there is more involved as HE would have us worship rather than just bowing down to the ground and prostrating ourselves.  The first occurrence of the Hebrew word shachah translated as "worship" in the KJV is in Gen 22:5.

Abraham is the first to connect the usage of the term "worship" with the offering of a slain sacrifice as the context of the record indicates.

The whole of Abraham's worship was contained in the offering of a slain sacrifice.  Worship in the English comes from two words; "worth" and "ship".  It is the state of honor or esteem.  When applied to GOD, it is to esteem HIS words to the end that they are obeyed. Job demonstrates this for us;

Job "esteemed" or honored GOD's words to the end they were obeyed ("his way have I kept, and not declined").  Abraham's worship was to do what GOD had asked.  Indeed, this is the very essence of worship.

It is noteworthy that Abraham's offering of a slain sacrifice to GOD is not the first record in Scripture.  In Gen 4, we had the sacrificial offering of Cain and Abel and the distinguishing mark that GOD had placed on what was acceptable worship.

We see that Abel's offering was acceptable to the LORD as it involved the slaying and presentation of an animal sacrifice.  Both knew what an acceptable offering in the worship of the LORD was, as Heb 11:4 states that Abel offered his "by faith." This "faith" can only come by hearing what GOD says as Rom 10:17 affirms.  The wording of vs 4 is more precisely suggested as, "And Abel, he brought ALSO…"  It was the blood of the "firstling of his flock" that made his sacrifice acceptable and "more excellent" (Heb 11:4).  According to what both were told, the blood that "covers" must be there for it to be an acceptable sacrifice.  Cain refused to believe what was spoken and chose to ignore it.  He thought his sacrifice would stand as acceptable worship without the blood of redemption.  Needless to say, he was wrong.

Look at another example of the use of the Hebrew shachah as it is translated "worship."

This man was the eldest servant of Abraham who was given the task of finding a wife for Isaac, Abraham's son.  When the servant found the wife for Isaac that he had prayed for, he "worshipped the LORD" by bowing down and prostrating himself before GOD.  There was no sacrifice connected with the servant's worship of the LORD as that is not the basic meaning of the word.  However, as we saw previously with Abraham in Gen 22 and Abel in Gen 4, GOD directed their worship.  In other words, GOD told them how HE desired to be worshipped.  The servant in Gen 24 acted of his own accord when he worshipped the LORD.  There was nothing wrong with this servant choosing to worship the LORD.  However, we shall see that from the LORD's perspective, there was something missing in this kind of worship.

In order to understand worship in the Old Testament, we must understand something about the place where GOD chooses to be worshipped (HIS habitation or dwelling place), the manner in which HE chooses to be worshipped, and the quality or character surrounding that worship.  It is these distinguishing characteristics that separate the worship that GOD desires versus that which man delivers.  All three factors involved in the worship of GOD will reach a pinnacle and bring in a new beginning as we move into the New Testament.

The first element to be examined in OT worship is the location of worship or the dwelling place of GOD.  As Israel became a chosen people of GOD for their intended purpose (Ex 19:6), GOD decided to choose a specific place where HE could dwell with them.  This specific place, as we shall see, was the place where GOD chose to be worshipped.

The tabernacle was the dwelling place of GOD and was instituted by GOD as the authorized place of worship.

The second element that factors into OT worship has to do with the quality or character surrounding the worship itself.  This quality or character is holiness, which is the Hebrew word qodesh and means primarily that which is pure, beautiful, and uncontaminated.  Its secondary meaning connotes the idea of consecration and separateness (being set apart).  This primary idea of purity and beauty is something that GOD attributes to HIMSELF.

GOD is pure beauty and in this aspect is separated from all others as there is none like HIM (Isa 40:18; 46:5, 9; Jer 10:6, 16).  Because of this pure and uncontaminated state, everything that is intimately associated with HIM must be holy or pure as well.  GOD, in establishing a dwelling place among HIS people, must of necessity make holy that place in which HE dwells.

The holiness or purity of GOD came to be associated with the worship of HIM.

Everything associated with the worship of GOD in the Tabernacle had to be made holy.  This included the priests (Lev 21:6-8; Num 16:5-10; I Chron 23:13; II Chron 31:18), their garments (Ex 31:10; 35:19), and the offerings and sacrifices themselves (Lev 7:1; 14:13; 19:24; 22:15).  The breastplate itself that the high priest wore had inscribed on it, "holiness to the Lord" (Ex 39:30).  Holiness surrounded and permeated everything that was involved in the worship of GOD.  As an example of the purity that GOD requires, the Tabernacle itself was lined with pure gold (Ex 25:11, 17, 24, 29, 31, 36, 38, 39; 28:14, 22, 36, etc).  Not only did the worship of GOD demand that the offerings and sacrifice were made holy, but the ones who sacrificed and offered had to be holy as well.

The method GOD chose to ensure the worshipper's offerings and sacrifices remained holy or pure was to provide a mediator who could be holy or pure and therefore able to stand in HIS holy dwelling place.  It took the institution of the Levitical priesthood to solve this dilemma (Num 3:5-9; 4:23, 26; 8:11, 15; 16:9; 18:6, 7, 23).  GOD had Moses follow HIS instructions to make the Levitical priesthood a holy one.

We see in Numbers the purification of the Levites and their being given as an offering for the children of Israel.  Once the Levites were purified or made holy, they were able to perform the service of the Tabernacle.  This was only possible after an atonement (a principle of substitution in which the sacrifice takes the place of the person providing it so as to cover for their sins, as without shedding of blood there is no remission or removal of sins) had been made for them.  A separation must be made between the sin and the sinner in order for the purity and beauty to remain.  Leviticus unfolds the ordination of the sons of Aaron to serve in the capacity of high priests as successors to Aaron, who served as high priest himself.  Purification through the atonement sacrifice as well as the washing and other offerings were necessary for them so that they could serve in holiness before the LORD.

The idea of atonement is important as it relates to the worship of GOD for this was one of the important functions of the Levitical priesthood.  The reconciliation of the people of Israel to GOD through atonement was necessary if they were to fellowship and commune with HIM.  As atonement is for sin (Ex 29:36; 30:10; 32:30; Lev 4:20, 26, 31, 35; Num 6:11; 29:5), it cleanses (Lev 14:18-21) and makes those who receive it holy (Ex 29:36, 37; Lev 16:16, 17, 33).  The blood of the atonement sacrifice purified the worshippers and made them holy in their worship.  This was accomplished both for the priests and the people of Israel (Lev 9:7; 16:30, 32-34; Num 8:12).  GOD chose the Levites to serve on behalf of the people in HIS worship.

Israel's continued sinfulness which made them impure and unholy as worshippers required a means of reconciling themselves back to GOD.  This was accomplished through the mediation of the Levitical priesthood.  Holiness or purification was the primary objective of the reconciliation.  Israel was called out to be a "holy nation" and the only way for that to be realized was for them to be purified through atonement, which was accomplished through the priesthood.  It was the atonement that restored them to a state of purity and holiness.  Once restored, they could commune and fellowship with GOD.

The last element that we shall examine is the manner in which GOD chooses to be worshipped.  This particular aspect requires the introduction of two additional words that deal intimately with worship.  The words for "serve" or "service" in the KJV that relate to the worship of GOD are the Hebrew abhad and the Greek latreuo, meaning to work or serve as a servant (to serve as a servant [Greek diakonos], and NOT a slave [Greek doulos]).  The Hebrew abhad is used relative to GOD (e.g., Ex 23:25), idols (e.g., Deut 4:19), man (e.g., Gen 14:4) and by man in relation to work (e.g., Ex 5:18).  Latreuo is used in reference to GOD (e.g., Luke 2:37) and idols (e.g., Acts 7:42).  We note, to discriminate usage, that the Greek douleuo is NEVER translated "worship" but simply means to serve as a bond-slave.

The first occurrence of the Hebrew abhad is in Genesis 2.

The LORD GOD had a job for man to do.  He was to steward or take care of the earth that GOD had re-established in Genesis 1.

The LORD GOD appointed or assigned the man to be a servant in caring for the earth.  It is a free will service; one of choice and not forced servitude.  This meaning of the Hebrew abhad, to serve as a servant carries through the remainder of scripture.  It is of significance with regard to worship because it is used by GOD in addressing the worship of idols as well as the worship of HIMSELF.

This is one of the many prohibitions against idol worship.  The usage of "serve" and "worship" together in addressing idolatry is unique as the two terms are never used together in the OT when GOD is addressing the worship of HIMSELF.  The "serve" and "worship" are intertwined because the activity of worship involves an action; a type of service.  In other words, when the worship of GOD or idols occurs, there is a manner of service connected with that worship.  The worship that GOD had appointed for HIMSELF centered on activities that required the service of the one who worshipped.  This concept was copied and corrupted by the Devil, being instituted in pagan religions with the worship of idols.  There is a distinguishing characteristic between the worship of GOD and the worship of idols.  The worship of idols and the service in that worship could be performed by any choosing to do so.  The one who chose to worship served in the worship of that idol as a servant to it.  There was no prohibition upon the one who worshipped and served because idols are dumb; they cannot speak (Deut 4:28; Habukkuk 2:18; I Cor 12:2).  They place no specific limitations on how they choose to be worshipped.

On the other hand, the worship of GOD and the service in that worship in the OT was unusual.  The one who worshipped GOD was not able to serve as a servant in that worship.  The principle reason for this had to do with the holiness or purity of GOD.  As GOD dwelt in the Tabernacle with Israel, everything that came into contact with that Tabernacle had to be holy or purified.  When GOD chose Israel to be a kingdom of priests to the nations upon the earth, HE selected a group or family within the nation of Israel to serve as priests to them.  GOD chose the Levites to serve in the capacity of priests to the children of Israel.  In so doing, the Levites had to be separated from the other people (consecrated) and purified in order to serve GOD in the Tabernacle.  They were chosen out from among the children of Israel to provide the service in the worship of GOD in the Tabernacle, the dwelling place of GOD.  Every worshipper had to be purified by the shed blood of atonement and the Levitical priesthood provided this service.

Aside from all the restrictions placed upon the Levites and the cleansing involved in their dedication to the service of GOD was the daily consecratory offerings and sacrifice to GOD (Ex 29:36-41).  These offerings and sacrifice were done as a means of keeping them pure before the LORD for this is the only way that they could serve in the worship of GOD.  The children of Israel themselves could not worship the LORD GOD and serve in that worship.  As aforementioned, they would not be able to maintain the purity or holiness before GOD that HE required in order to serve and worship because of the continued presence of sin (cp Heb 10:11).

Without the Levitical priesthood to perform the service in the worship of GOD and make atonement for the people, there would be a plague on Israel if they came near the sanctuary or dwelling place of GOD.  GOD established the reconciliatory and mediatorial function of the Levites as HE purposed.  One of the greatest truths it taught was that it typified the One who was to come.  In the NT, we see the fulfillment of the priesthood in the person of Christ.  He became the great High Priest once and for all.  He is the new and everlasting mediator between GOD and man (I Tim 2:5).

Jesus Christ was and is the great and faithful high priest to the children of Israel.  The priests and high priest of the OT were always being replaced.  They needed purification for themselves and such sacrifices had to be offered continually.  Their substitution was and could not be perfect.  As the high priest, Jesus Christ would accomplish something that no high priest had ever accomplished in the history of Israel.  Rather than sacrificing animals and yielding offerings for the people, He would offer and sacrifice Himself (Heb 9:26).

All the service of the Levitcal priesthood was symbolic and typical of Him that was yet to come.  Through Him, GOD would institute a perfect and unchangeable priesthood.

The one thing that GOD changed in the calling of Jesus Christ and priesthood was that of origin.  He was called after the order of Melchisedec and not after the order of Aaron.  The Levitical priesthood was always changing; as new priests were consecrated, the old ones were removed from service.  The same was true of the high priest.  They came and they went; they were born and they died.  However, this Melchisedec had no recorded genealogy in Scripture (Heb 7:3).  In all things he was without beginning or ending and his priesthood typified Jesus Christ's in its unchangeable character.

Jesus Christ provided the perfect sacrifice of Himself on the perfect altar.  He was the perfect substitute and atonement for sin and therefore obtained eternal redemption for Israel and mankind.

Jesus Christ obtained our purity once and for all through the sacrifice of Himself.  He was and is both pure (I John 3:3) and holy (Luke 1:35; Acts 4:27,30).  His purity and holiness figure significantly into His worship and service to GOD.  In fact, He is the first in the bible to use "worship" and "serve" together in relation to GOD.

This is a record of one of the temptations that Jesus faced when confronted by the Devil in the wilderness (Matt 4:1).  In response to the Devil's temptation, He wields the sword of the Spirit (Eph 6:17) and quotes from the OT.  The quotation given here in Matthew is not the same as that given in Deut 6:13.  This vs in Deuteronomy is the reference Jesus was quoting from and yet He altered it.  It was changed in several ways; the word "worship" is used instead of "fear" and the phrase "him only shalt thou serve" originally read "serve him."  This was done by way of the figure of speech, Gnome where there is a variation of the words either by omission, addition, or transposition.  Jesus did this both to address the nature of the Devil's temptation and to signal a change in dispensation.  As aforementioned, there was no OT scripture that used both "worship" and "serve" together.  Jesus Christ was going to provide the necessary mediation that would not only make a new type of worship available but the service in that worship would be forever accomplished by Him.  Thus the nature of worship changes and no longer requires the presentation of offerings and sacrifices as a service in worship.

Examine the only occurrence of the subject of "true worship" as it appears in Scripture.

The usage of worship with respect to the FATHER is significant, for it never occurred before this time.  The children of Israel before the coming hour worshiped the LORD their GOD but not the FATHER, for such worship was not yet available.  However, the coming of the spirit of truth provided the means for a new type of worship.  "In spirit and in truth" means, by way of the figure of speech hendiadys, truly, or ideally, in spirit.  GOD is SPIRIT, and only HE can be genuinely worshiped "in spirit".  Israel's worship of GOD was a forerunner of the worship that was to come.  Their pattern of worship (involving specific observances and rituals) is not to be found in the worship of the FATHER.  Our being made sacrificially pure and holy, through the work of Jesus Christ, brings us into the very throne room or dwelling place of GOD (Heb 4:16).  The intimacy of a father-child relationship enables HIM to be worshipped at any time or any place.  This was GOD's ultimate goal relevant to worship.  It is HE who "seeks" such worship.

- Worship and Idolatry in the Old Testament -

GOD is speaking as the Creator, the one who relates to mankind (the creatures HE has created).  The name for GOD, Elohim, reflects HIS creative and sustaining power.  It represents the ONE and only BEING who revealed HIMSELF as, first, CREATOR, then RULER and LORD.¹¹⁵  Corruption as to the use of the term Elohim began early (see Gen 3:5), and as this corruption followed, the name Elohim was retained, but the connection between the name and the ONE who bore it was lost.  The worship that was due Elohim was transferred to other objects as the use of the name was corrupted, thereby losing the essence of the ONE who bore it.  By the time we arrive at Exodus 20, Jehovah (LORD) and Elohim (GOD) are used together to distinguish HIM as the Elohim and not just an Elohim (GOD and not just a god).  This served to restore the name of Elohim to its original and rightful owner (cp. Ex 23:13; Deut 4:39 and II Kings 19:7, 18).

The beginning of the above stated vs should read: "I, the LORD (Jehovah) am thy God (Elohim) …" ¹¹⁶  The distinguishing characteristic is placed by GOD HIMSELF.  The children of Israel came to know the LORD through everything HE did for them.  HE distinguishes HIMSELF as not just an Elohim but JEHOVAH thy ELOHIM.  This Jehovah that delivered them out of the bondage of Egypt is the Elohim.  Significant is the use of Elohim, here, because HE is getting ready to lay the groundwork for unacceptable worship (idolatry).

There were to be no other elohims, because the LORD is thy Elohim; HE was, is, and will be the only god.  Keil and Delitzsch in their commentary on the Book of Exodus have some enlightening points concerning these vss:

Jehovah cannot be copied, for HIS spiritual nature is in no visible form (cp John 4:24; Col 1:15; Heb 11:27).  If worshiped under some visible form or image, the glory of the invisible GOD is changed (cp Rom 1:23ff) and exchanged for something other than HIM.

There was no similitude or likeness of GOD but a voice only.

Jehovah is the Elohim and only Elohim.  Because GOD is invisible (I John 4:12), there can be no likeness, image or similitude of HIM.  The significance and importance of this can be seen in relationship to Jesus Christ.  In the OT, the tabernacle with its cherubim, mercy seat, etc., symbolized GOD's presence among the children of Israel.  The tabernacle, with its contents, WAS NOT and COULD NOT be GOD HIMSELF.  Jesus Christ was symbolic of GOD's presence among the people (John 1:14) and was the vehicle by which GOD expressed HIMSELF fully to man.  Compare Jesus Christ's own testimony of this as given in John 10:33-38.  Avenues of communication are used as a means to speak but, the means do not become the source of the communication.  GOD chooses the avenues HE wishes to use to communicate and reveal details about HIM.  The Bible is a vehicle of communication from GOD to man and as GOD-breathed is perfect but is not GOD HIMSELF.  Jesus was in the form of GOD (Phil 2:6), a man (I Tim 2:5), and the Son of GOD who was chosen by GOD as a means to reveal details about HIMSELF to mankind.  GOD is much too immense to be limited to a finite object, physical image or likeness (II Chron 6:18, Isa 66:1).  Therefore, HE forbids such limitations to be placed upon HIMSELF.

Examine this from a different perspective.  Take for example the creation as revealed in Rom 1:8-28.  Creation is a manifestation of GOD, and, as a manifestation, strengthens our belief that HE exists (Heb 11:6).  Yet the creation is NOT GOD (Gen 1:1ff).  Consider other manifestations we have from GOD - the Scriptures, Jesus Christ and holy spirit (cp John 1:18).

The title Elohim was again transferred to idols, charms etc. and came to be applied to idol worship in scripture.

Bow down "signifies bending before God in prayer and invoking His name," and serve indicates "worship by means of sacrifice and religious ceremonies."  As a jealous (zealous) GOD, HE "will not transfer to another the honour that is due to Himself (Isa. xlii. 8, and xlviii. 11), nor tolerate the worship of any other god…" ¹¹⁹ (see Ex 34:14).

Generally speaking, with the worship of idols, the one who worshipped provided the service in that worship.  The "holiness" associated with idol worship is only a cheap copy.  It was an attempt to mimic the worship and service of the true GOD.  The pure beauty of GOD was never able to be copied and that is what makes the distinction.  This is one of the reasons why worship and serve are used together in relation to idolatry.

It was GOD who desired sacrificial worship from the Hebrews.  The term LORD (Jehovah) is used with respect to HIS covenant relation in dealing with the children of Israel.  However, it is also used to distinguish HIM as the Elohim for Pharaoh and the Egyptians (cp Ex 4:5).

There are many Hebrew words used in relation to idolatry in the OT.  We will mention some of these words.  First is the Hebrew 'eliyl and refers to that which is weak and deficient; worthless or good for nothing.  It is translated most frequently in the KJV as "idol."  A second is the Hebrew pesel and means to hew into a shape.  It is translated as "graven image", "carved image," and "graven" in the KJV.  A third is the Hebrew maskiyth and refers to the beholding of something visible, either pictures or images cast by stones (i.e., a stone picture).  For example, it is translated in the KJV as "picture" or "image"  A fourth is the Hebrew 'eben and means an image of a false god that was carved from stone (e.g., Deut 28:36 - "gods of stone").  A fifth is the Hebrew semel meaning a statue or idol and is derived from a root word meaning to resemble.  For instance, it is translated in the KJV as "figure" or "idol."

The Hebrew teraphim is translated "idolatry" once in the KJV (I Sam 15:23, "For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry").  It is also translated as "image" and "teraphim" (see Gen 31:19, 34, 35 and II Kings 23:24).  These teraphim were pagan household gods (see Jud 18:17, 24).  In the NT however, the terms idolatry and idolater are used more frequently.  The Greek eidololatreia (idolatry) is derived from eidolon, meaning idol(s), and latreia, meaning service or servitude.  Therefore, idolatry is to serve (latreuo) an idol.  This can be seen in I Cor 10:14; Gal 5:20; Col 3:5; and I Peter 4:3.  Eidololatres (idolater) means one who serves idols and is used in I Cor 5:10, 11; 6:9 and 10:7; Eph 5:5; and Rev 21:8 and 22:15.  An idol (Gk. eidolon) is an image or likeness of what is real, or imaginary (an idea), and is designated as an object of reverence (Thayer, Gesenius).  The service of an idol (Gk. latreia, from latreuo) is the type of service rendered by a servant (Greek diakonos) who serves freely and not as a slave (Greek doulos).  Latreuo is ONLY used as a freewill offering of self in service with respect to GOD or idols.  In the Septuagint, the "service" as administered by the Levitical priests in the worship of GOD by the people of Israel is always translated in the Greek as latreuo.

The service (latreuo) rendered to GOD contains a greatness that is intrinsic to HIM and thus belongs to HIM.  Idolatry is the freewill offering of service to an idol.

Idolatry starts in the heart of an individual. If an individual turns away their heart from the LORD, idolatry is sure to follow.  This is therefore the importance of seeking GOD with all your heart.  The following also serves to depict idolatry.

The pursuit and worship of other gods will occur if one forsakes the commands given through the written word of GOD.  Loving GOD and serving HIM are truly part of GOD's prescription for the avoidance of idolatry.

- Worship and Idolatry in the New Testament -

Love was the great foundation for the Law.  It is the love for GOD that produces the worship of GOD (Neh 1:5; I John 5:2).  This love is manifested through one's obedience (service), for without obedience, love and worship are just empty words (James 1:22-25 and 2:15-26; see also I John 3:17-18).

In the NT, some specific changes take place regarding word usage that more minutely set before us this idea of worship.  The Greek proskuneo (worship; to bow down or to prostrate oneself in homage or worship [in honor]) is used in relation to more than just GOD and idols.  Service (Gk. latreuo; to work or serve as a servant) makes worship COMPLETE and is used only in relation to GOD and idols.  The OT sets the very essence or heart of genuine worship and service.

Unlike the Israelites of the OT, with the change in dispensation and the fulfillment of the righteous requirements of the Law by Jesus Christ, the great High Priest, we can serve GOD spiritually.

We are the "circumcision" who renders a spiritual service by possessing that which enables us to do so, holy spirit.

Anything (real or imagined) that replaces GOD in one's heart and life is idolatry.  Vincent states, "The New Testament does not confine the term 'idolatry' to the worship of images, but extends it to the soul's devotion to any object [or person] which usurps the place of God ."¹²⁰

Covetousness is idolatry.  The example here would be one drawn from the comparison of mammon (money) and GOD in the Gospels by Jesus Christ (see Matt 6:24).  In Ephesians 5:5, we read of a covetous man who is an idolater.  He has allowed money to replace GOD in his heart and life.  Money no longer is just a vehicle or tool to supply his needs but, becomes the SOURCE.  The money becomes the focus as the provider or supplier of everything he needs.  He loves it rather than loving the ONE who supplies it.

- Literal-Metaphorical Combined Definition of Fornication -

Some scriptures identify with human sexual relationships that produce idolatry.  The definition of the literal-metaphorical combined usage of fornication is:

Remember that idolatry starts in the heart of an individual and involves a free-will offering of one's self to an idol.  Idols aren't necessarily made of wood and stone.  The example from Colossians 3 demonstrated that "covetousness is idolatry."  The money loving attitude or desire for advantage is an idol.  Attitudes and intangible objects can become objects of affection and love.  Recall that worship involves the assigning of value or importance to something or someone.  When desires or material objects are lifted out of their assigned place and elevated to an unjust or improper position, they become idols.

These "lovers of their own selves" and "lovers of pleasures" are among the "covetous" and "blasphemers."  When the heart is given to seeking and serving pleasure, these behaviors are sure to follow.

The "issues" or outgoings of life proceed from the heart.  When the affection of the heart is set on the physical pleasure of sex, the individual may freely give himself or herself to it and it becomes the object of their pursuit.  In other words, sex is not a part of the relationship; rather, it becomes the relationship.  In its assigned place, sexual activity is for a husband and wife and is a component of their relationship together.  It is necessary as to its role and essential as to its character.  However, a marital relationship is not just sexual in its scope and activity.

What about sexual relations between unmarried people?  Well, why are they unmarried?  Why are they unmarried and having sex?  Why are their prostitutes?  It is not the desire for sex that produces idolatry but the love of it.  It is the attitude of having more sex without the attendant responsibilities that go with it.  Free for the taking and more when I'm waking!  To demonstrate this further, let us examine this difference between animals and humans with respect to sex.  Animals are governed by instinct; they have set patterns for mating that are not governed by intellect or reason.  Animals have a sexual relationship when they are "in heat."  They make no conscious decisions as to when, where or why.  It is all built into their physical design and is determined by the click of the clock.  Humans differ with respect to their sexual drive.  Although their libido may be awakened at puberty, they still decide when, where, why and with whom, with respect to sexual activity.  Intellect, reason and sometimes emotion govern their sexuality.  It is the element of free choice that makes them accountable and responsible.  Desires and attitudes that are not governed may be allowed to grow out of control.  This is why it is necessary to protect or guard the heart (Prov 4:23).

There are those who are obsessed with sex.  They may or may not be in a marriage.  They don't rule their desire for sex but rather, their desire for sex rules them.  Their obsession for sexual pleasure and fulfillment becomes their priority.  They move from one sexual encounter to another all in pursuit of their goal.  It is this infatuation that usurps the place of GOD.  It is this fascination that leads to idolatry.

- Old Testament Usage of Literal-Metaphorical Combined -

Among the unlawful practices, various commands, and prohibitions in Leviticus 19, is a command not to prostitute one's daughter.  This refers to a custom or practice by Canaanites and other nations to give their daughters to fornication (prostitution) before marriage.  The monies received by way of that prostitution would in turn be offered to idols. ¹²²  If the children of Israel prostituted their daughters, the physical fornication would open the door to spiritual fornication.  This prohibition was given so the land would not fall to whoredom (metaphorical fornication).  By introducing illicit sexual activities and procuring money from such, they would mimic those nations that used illicit sexual relationships as a part of their idol worship.  As alluded to earlier, physical pleasures can entice one into forsaking their spiritual convictions thus replacing GOD with their sensual desires.

The people of Israel committed physical fornication and procured illicit sexual activity with these pagans.  Once they were lured in through the pleasure of sexual activity, they partook of the sexual idolatry.  The sacrificial offerings and sexual activities resulted in Israel's joining herself unto Baal-peor.  The Israelites shared with the Moabite women in physical fornication and the eating of sacrifices offered to idols.  This led to their being seduced by the sacred prostitutes of Baal-peor. ¹²³   A person can become so preoccupied with the pleasure derived from physical fornication that he or she passively accepts idolatry.

Here "one of the children of Israel" brought a "Midianitish woman" back to their camp and guess where they went?  They went to the man's "tent."  And what were they doing in the man's tent?  It is not hard to imagine as one spear thrust went through both of them together.  What was the attraction?  Why were the "daughters of Moab" so appealing?  Was it not the free participation in unrestrained sex that got their attention?  Idol worship brought with it all the entreaty of sexual freedom.

The LORD said that the Midianites used "seductions" to "deceive" the children of Israel.  Physical appetites will always have the ability to seduce and deceive us.  The question is, are we the wiser for knowing it?  Do we give in or do we resist?

Physical fornication was a means to get money for idolatry.  The primary means for the Hebrew people to commit physical fornication was not exclusively within their own culture but inclusive of the surrounding nations.  Much of their illicit sexual intercourse was part of the fertility rites used in idol worship by other nations.

In today's culture, illicit sexual intercourse, most often, does not occur with respect to fertility rites or cultic idol worship but instead, just has to do with sexual preoccupation.  The physical pleasure and gratification obtained through an illicit sexual relationship could replace GOD within an individual's life.

- New Testament Usage of Literal-Metaphorical Combined -

This is a reference to Numbers 25.  Within the context, idolatry takes place among the children of Israel under the Mosaic dispensation.  The usage of fornication (vs 8) is referring to literal fornication as seen in Numbers 25:1ff.  The physical fornication was a part of the idolatrous practices.  In this instance, physical fornication served to accomplish the task of committing idolatry.

Pergamum had become the official center of emperor worship.  As a result, Christians were persecuted because they revered Christ rather than the emperor. ¹²⁶   Balaam taught Balac to cast a stumbling block (lay a scandal) before the children of Israel. This consisted of making sacrifices to idols and committing fornication (see Num 25:1ff). This is the future fulfillment of that which parallels the OT record in Num 25.

The Nicolaitans of Rev 2:6, mentioned in vs 15, were a group that sprang from the proselyte Nicolas, who apostatized from the truth and became a founder of the Antinomian Gnostic sect. These Nicolaitans taught that "in order to master sensuality one must master the whole range of it by experience and that he should therefore abandon himself without reserve to the lusts of the body since they concerned only the body and did not touch the spirit."¹²⁷   Some groups may still maintain such views today.

- Conclusion -

Allowing anything, such as sexual relationships, to supersede GOD in one's heart and life is idolatry.  Physical commitments and relationships are a reflection of our spiritual attitude and life.  The physical pattern we lay down and exhibit will very much reflect upon our spirituality.  This truth is quite evident in GOD's dealings with Israel and many teachings of Jesus Christ.  One way for those people to understand spiritual truths or realities was to provide some physical or concrete example; for instance, the usage of fornication and adultery to graphically illustrate and express idolatry.  Literal adultery is the breach of a physical commitment within a marriage and can influence one's ability, or lack of it, to keep a spiritual commitment to GOD by way of obedience and faithfulness.  Similarly, literal fornication, as a lack of commitment to purity, can influence one's ability, or lack of it, to keep a commitment of spiritual purity to GOD.  What we are doing with our sexual lives will have an impact upon our spiritual lives and vice versa.  Just as sexuality is a part of our composition, spirituality is also a part of the same.

There are at least five principles common to the categories of human sexuality and spirituality.

Much is to be gained from using our human sexuality and relationships as GOD designed.  If we can keep our sexual lives in harmony with HIS will, our spiritual life will be more properly directed.

Clearly idolatry is used exclusively within the New Testament Pauline Epistles without calling it metaphorical fornication and/or adultery.  These principles concerning sexuality and idolatry have not changed.

GOD has placed much within scripture concerning sexual relationships and sexual ethics so that we can be alert to the potential snare and trap of the Devil.  It is only through HIS guidance, love and direction that we can hope to maintain the proper balance within human sexuality.