Israel’s sin at Beth-peor brought the judgments of God upon the nation, and though the same sins may not now be punished as speedily, they will as surely meet retribution. “If any man defile the temple of God, him shall God destroy.”1 Corinthians 3:17. Nature has affixed terrible penalties to these crimes—penalties which, sooner or later, will be inflicted upon every transgressor. It is these sins more than any other that have caused the fearful degeneracy of our race, and the weight of disease and misery with which the world is cursed. Men may succeed in concealing their transgression from their fellow men, but they will no less surely reap the result, in suffering, disease, imbecility, or death. And beyond this life stands the tribunal of the judgment, with its award of eternal penalties. “They which do such things shall not inherit the kingdom of God,”(Galatians 5:21) but with Satan and evil angels shall have their part in that “lake of fire” which “is the second death.”Revelation 20:14.
(PP 461.1)
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“The lips of a strange woman drop as an honeycomb, and her mouth is smoother than oil: but her end is bitter as wormwood, sharp as a two-edged sword.”Proverbs 5:3, 4. “Remove thy way far from her, and come not nigh the door of her house: lest thou give thine honor unto others, and thy years unto the cruel: lest strangers be filled with thy wealth; and thy labors be in the house of a stranger; and thou mourn at the last, when thy flesh and thy body are consumed.”Verses 8-11. “Her house inclineth unto death.”Proverbs 2:18. “None that go unto her return again.”Proverbs 2:19. “Her guests are in the depths of hell.”Proverbs 9:18.
(PP 461.2)
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The Hebrews had entered Canaan, but they had not subdued it; and to human appearance the struggle to gain possession of the land must be long and difficult. It was inhabited by a powerful race, who stood ready to oppose the invasion of their territory. The various tribes were bound together by the fear of a common danger. Their horses and iron battle chariots, their knowledge of the country, and their training in war, would give them great advantage. Furthermore, the country was guarded by fortresses—“cities great and fenced up to heaven.”Deuteronomy 9:1. Only in the assurance of a strength not their own could the Israelites hope for success in the impending conflict.
(PP 487.1)
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One of the strongest fortresses in the land—the large and wealthy city of Jericho—lay just before them, but a little distance from their camp at Gilgal. On the border of a fertile plain abounding with the rich and varied productions of the tropics, its palaces and temples the abode of luxury and vice, this proud city, behind its massive battlements, offered defiance to the God of Israel. Jericho was one of the principal seats of idol worship, being especially devoted to Ashtaroth, the goddess of the moon. Here centered all that was vilest and most degrading in the religion of the Canaanites. The people of Israel, in whose minds were fresh the fearful results of their sin at Beth-peor, could look upon this heathen city only with disgust and horror.
(PP 487.2)
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To reduce Jericho was seen by Joshua to be the first step in the conquest of Canaan. But first of all he sought an assurance of divine guidance, and it was granted him. Withdrawing from the encampment to meditate and to pray that the God of Israel would go before His people, he beheld an armed warrior, of lofty stature and commanding presence, “with his sword drawn in his hand.” To Joshua’s challenge, “Art thou for us, or for our adversaries?” the answer was given, “As Captain of the host of the Lord am I now come.”Joshua 5:13-15. The same command given to Moses in Horeb, “Loose thy shoe from off thy foot; for the place whereon thou standest is holy,”(Joshua 5:15) revealed the true character of the mysterious stranger. It was Christ, the Exalted One, who stood before the leader of Israel. Awe-stricken, Joshua fell upon his face and worshiped, and heard the assurance, “I have given into thine hand Jericho, and the king thereof, and the mighty men of valor,”(Joshua 6:2) and he received instruction for the capture of the city.
(PP 487.3)
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Nearly all forms of ancient sorcery and witchcraft were founded upon a belief in communion with the dead. Those who practiced the arts of necromancy claimed to have intercourse with departed spirits, and to obtain through them a knowledge of future events. This custom of consulting the dead is referred to in the prophecy of Isaiah: “When they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep and that mutter: should not a people seek unto their God? for the living to the dead?”Isaiah 8:19.
(PP 684.1)
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This same belief in communion with the dead formed the cornerstone of heathen idolatry. The gods of the heathen were believed to be the deified spirits of departed heroes. Thus the religion of the heathen was a worship of the dead. This is evident from the Scriptures. In the account of the sin of Israel at Bethpeor, it is stated: “Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab. And they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods. And Israel joined himself unto Baalpeor.”Numbers 25:1-3. The psalmist tells us to what kind of gods these sacrifices were offered. Speaking of the same apostasy of the Israelites, he says, “They joined themselves also unto Baalpeor, and ate the sacrifices of the dead” (Psalm 106:28); that is, sacrifices that had been offered to the dead.
(PP 684.2)
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The deification of the dead has held a prominent place in nearly every system of heathenism, as has also the supposed communion with the dead. The gods were believed to communicate their will to men, and also, when consulted, to give them counsel. Of this character were the famous oracles of Greece and Rome.
(PP 684.3)
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The belief in communion with the dead is still held, even in professedly Christian lands. Under the name of spiritualism the practice of communicating with beings claiming to be the spirits of the departed has become widespread. It is calculated to take hold of the sympathies of those who have laid their loved ones in the grave. Spiritual beings sometimes appear to persons in the form of their deceased friends, and relate incidents connected with their lives and perform acts which they performed while living. In this way they lead men to believe that their dead friends are angels, hovering over them and communicating with them. Those who thus assume to be the spirits of the departed are regarded with a certain idolatry, and with many their word has greater weight than the word of God.
(PP 684.4)
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