the Pharisees endeavored to harmonize the idea of fate with their belief in God and with the free moral agency granted to man. (Wars of the Jews, Book II, chap. VIII, par. 14; Antiquities of the Jews, Book XVIII, chap. I, par. 3) The New Schaff-Herzog Encyclopedia of Religious Knowledge (Vol. IX, p. 192) says: “Previous to Augustine [of the fourth and fifth centuries C.E.] there was no serious development in Christianity of a theory of predestination.” Before Augustine, earlier so-called “Church Fathers” such as Justin, Origen and Irenaeus “know nothing of unconditional predestination; they teach free will.” In their refutation of Gnosticism, they are described as regularly expressing their belief in the free moral agency of man as “the distinguishing characteristic of human personality, the basis of moral responsibility, a divine gift whereby men might choose that which was well-pleasing to God” and as speaking of the “autonomy of man and the counsel of God who constraineth not.”—Hasting’s Encyclopædia of Religion and Ethics, Vol. X, p. 231; The New Schaff-Herzog Encyclopedia of Religious Knowledge, Vol. IX, p. 193.

FORERUNNER

One who goes in advance to prepare for the coming of another. This might include scouting and spying, clearing the way, proclaiming and giving notice of another’s approach, or showing the way for others to follow. The forerunner is usually, but not always, of less importance than the person who follows.

It was the Oriental custom that runners go before the royal chariot to prepare and announce the king’s coming and to assist him generally. (1 Sam. 8:11) Absalom and Adonijah, in imitation of such regal dignity and to add prestige and seeming sanction to their respective rebellions, placed fifty runners before their personal chariots.—2 Sam. 15:1; 1 Ki. 1:5; see RUNNERS.

John the Baptist was in reality the forerunner of Christ, in fulfillment of Isaiah 40:3 and Malachi 3:1 and 4:5, 6: “Someone is calling out in the wilderness: ‘Clear up the way of Jehovah, . . . Make the highway . . . straight.’” “I am sending my messenger, and he must clear up a way before me.” John’s advance proclamation, therefore, aroused people to expect, look for and wait for Jesus, that, in turn, they might listen to him, honor him and follow him. (Matt. 3:1-12; 11:7, 10, 14; Mark 9:11-13; Luke 1:13-17, 76; John 1:35-37; see “Let Your Name Be Sanctified,” chapters 13 and 16.) In a similar manner, messengers were sent out in advance of Jesus, and these went into a village of the Samaritans “to make preparation for him.”—Luke 9:52.

Jesus himself, however, is the one referred to in the only passage of Scripture using the word “forerunner.” (Heb. 6:19, 20) He was not a forerunner in the sense of being inferior to those who followed after him. Rather, he was the first to enter heavenly glory, opening and preparing the way for the heavenly congregation of his footstep followers. (John 14:2, 3) Hence, they have boldness to enter in through the way their Forerunner inaugurated.—Heb. 10:19-22.

FORESKIN

See CIRCUMCISION.

FOREST

At one time the land of Palestine had abundant forests with trees of many types. The Scriptural references to forests and woodlands and to the use of wood materials make it evident that trees were then much more common there than at present. (2 Chron. 27:4; Judg. 9:48, 49) This is also made certain from the description of wild animal life, showing that the forests were such as provided adequate cover and habitation for bears (2 Ki. 2:23, 24), lions (1 Sam. 17:34; 1 Chron. 11:22), and other forms of animal life.—Ezek. 34:25.

But deforestation of large areas has come about due to the devastation of war, the extensive use of timber with no accompanying effort to replenish the forests, and uncontrolled grazing, in which the young shoots of new trees have been eaten by goats and other animals. Denis Baly, in his book The Geography of the Bible (1957, p. 92), speaks of “a thousand years of neglect,” which has resulted in the disappearance of many woodlands and the severe erosion of soil, leaving much of the land rocky and barren.

Certain forests are specifically mentioned in the Bible. The forests of Lebanon, now reduced to a few small groves, were outstanding for their splendid tree growth (1 Ki. 5:2-10, 13-18; 2 Ki. 19:23), with great quantities of cedar, juniper, cypress and other trees. The “forest of Ephraim” (perhaps “forest of Mahanaim”), in which Absalom met disaster, may have been located E of the Jordan River near Mahanaim and appears to have been of considerable density. (2 Sam. 18:6, 8, 17, NW, 1955 ed., ftn.) The “forest of Hereth” was in Judah. (1 Sam. 22:5) Additionally, the region of Gilead was famous for its woodlands and balsam trees, while Bashan to the N was noted for its “massive trees,” apparently including the oak. (Isa. 2:13; Zech. 11:2) In the days of David and Solomon, sycamore trees grew in abundance in the Shephelah lowlands. (1 Ki. 10:27; 1 Chron. 27:28; 2 Chron. 1:15; 9:27) The Jordan valley had a thick growth of tamarisks and willows, where lions lurked.—Jer. 12:5; Zech. 11:3.

SYMBOLIC USE

Even as trees are used to symbolize individual persons and rulers, so the Bible uses forests symbolically for peoples or nations and their rulers. The wickedness of apostate Judah was like a flame to burn up her people (Isa. 9:18); their people would be cut down and thinned out like trees of a forest (Isa. 10:19, 34); Jehovah’s anger would burn up the southern kingdom (Judah) with an unextinguishable flame. (Ezek. 20:46-48) Similar prophecies are given against pagan nations, enemies of God’s people.—Ps. 83:14, 15; Jer. 46:22, 23.

FORETELLER OF EVENTS

A person claiming ability to forecast what will take place in the future, among whom the Bible names magic-practicing priests, spiritistic diviners, astrologers and others. Some of these possessed occult powers by virtue of contact with the demons, the wicked angelic enemies of God under Satan the Devil, the ruler of the demons. (Luke 11:14-20) In ancient times various methods were employed by these prognosticators in obtaining their messages of prediction: stargazing (Isa. 47:13); examination of the liver and other viscera of sacrificed animal victims (Ezek. 21:21); interpretation of omens (2 Ki. 21:6); consultation with the so-called “spirits” of the dead, and so forth.—Deut. 18:11.

The lives of the Egyptians, like the lives of the Babylonians, were regulated to a large extent by their fortune-tellers. (Isa. 19:3) On the other hand, God’s true servants never looked to such persons for information. When the Law was given to Israel shortly after their release from bondage in Egypt, they were strictly forbidden to consult “professional foretellers of events.” (Lev. 19:31) Having “immoral intercourse” with them would result in being cut off (in death) from among God’s people. And as to the one practicing the art, the law went on to say: “As for a man or woman in whom there proves to be a mediumistic spirit or spirit of prediction, they should be put to death without fail.” (Lev. 20:6, 27) Nearly forty years later, when poised to enter the Promised Land and to drive out its inhabitants, Israel was reminded: “You must not learn to do according to the detestable things of those nations. There should not be found in you . . . anyone who consults a spirit medium or a professional foreteller of events or anyone who inquires of the dead.”—Deut. 18:9-11.

More than 350 years later, Israel’s first king, Saul, removed all the foretellers of events from the land, but before his death he had fallen so far away from Jehovah that he personally sought out a “mistress of spirit mediumship in En-dor” to foretell his future. At first she was afraid to practice her art, but at Saul’s insistence that she “bring up Samuel for me,” she conjured up a vision. She described its form as ‘an old man wearing a sleeveless coat.’ Saul was convinced that it was the prophet Samuel. (1 Sam. 28:3, 7-19) But it could not actually have been Samuel, for he was dead, and the dead “are conscious of nothing at all.” (Eccl. 9:5) Samuel, when alive, would certainly have had nothing to do with a spirit medium, and Jehovah God and his holy angels would give such a one no cooperation. God himself told his people: “In case they should say to you people: ‘Apply to the spiritistic mediums or to those having a spirit of prediction who are chirping and making utterances in low tones,’ is it not to its God that any people should apply? Should there be application to dead persons in behalf of living persons? To the law and to the attestation!” Jehovah goes on to say: “Surely they will keep saying what is according to this statement that will have no light of dawn.”—Isa. 8:19, 20.

Nearly four hundred years after Saul’s reign, King Manasseh of Judah “did on a large scale what was bad in Jehovah’s eyes, to offend him,” including the consulting of professional foretellers of events, who flourished under his rule. (2 Ki. 21:6; 2 Chron. 33:6) All of these had to be cleaned out of the land by Manasseh’s grandson, righteous King Josiah.—2 Ki. 23:24.

The only mention in the Christian Greek Scriptures of demonic predicting of the future is the instance in which the apostle Paul, in the city of Philippi, freed “a certain servant girl with a spirit, a demon of divination.” She had furnished her masters with much gain “by practicing the art of prediction.” Manifesting the fact that such practice is truly demonic and diametrically opposed to God, the masters of the girl from whom the demon was cast out caused Paul much trouble in Philippi, bringing Paul and his companion Silas before the magistrates, who beat them and threw them into jail.—Acts 16:12, 16-24.

FORGIVENESS

The act of pardoning an offender; ceasing to feel resentment toward him because of his offense and giving up all claim to recompense.

According to God’s law given to the nation of Israel, in order for one who had sinned against God or against his fellowman to have his sins forgiven, he first had to rectify the wrong as the Law prescribed and then, in most eases, present a blood offering to Jehovah. (Lev. 5:5–6:7) Hence, the principle stated by Paul: “Yes, nearly all things are cleansed with blood according to the Law, and unless blood is poured out no forgiveness takes place.” (Heb. 9:22) Actually, though, the blood of animal sacrifices could not take away sins and give the individual a perfectly clean conscience. (Heb. 10:1-4; 9:9, 13, 14) By contrast, the foretold new covenant made possible true forgiveness, based on Jesus Christ’s ransom sacrifice. (Jer. 31:33, 34; Matt. 26:28; 1 Cor. 11:25; Eph. 1:7) Even while on earth, Jesus demonstrated that he had authority to forgive sins by healing a paralytic.—Matt. 9:2-7.

Jehovah forgives “in a large way,” as indicated by Jesus’ illustrations of the prodigal son and of the king who forgave a slave a debt of ten thousand talents (60,000,000 denarii, or $8,456,400), whereas that slave was unwilling to forgive a fellow slave a debt of but a hundred denarii ($16). (Isa. 55:7; Luke 15:11-32; Matt. 18:23-35) Nevertheless, Jehovah’s forgiveness is not prompted by sentimentality, for he does not leave notorious acts unpunished. (Ps. 99:8) Joshua warned Israel that Jehovah would not forgive apostasy on their part.—Josh. 24:19, 20; compare Isaiah 2:6-9.

God has a required way for seeking and receiving his forgiveness. One must acknowledge his sin, must recognize that it is an offense against God, must confess it unqualifiedly, have a deep heartfelt sorrow for the wrong done and a determination to turn from such a course or practice. (Ps. 32:5; 51:4; 1 John 1:8, 9; 2 Cor. 7:8-11) He must do what he can to right the wrong or damage done. (Matt. 5:23, 24) Then he must pray to God, asking for forgiveness on the basis of Christ’s ransom sacrifice.—Eph. 1:7.

Moreover, forgiving others for personal offenses, regardless of the number of times involved, is a Christian requirement. (Luke 17:3, 4; Eph. 4:32; Col. 3:13) God’s forgiveness is not extended toward those who refuse to forgive others. (Matt. 6:14, 15) Even in the case of serious wrongdoing in the Christian congregation, when it becomes necessary to “remove the wicked man,” in due time, if the individual proves that he is truly repentant, he may be accorded forgiveness, and at that time all in the congregation can confirm their love for him. (1 Cor. 5:13; 2 Cor. 2:6-11) On the other hand, Christians are not required to forgive those who practice malicious, willful sin with no repentance. Such become God’s enemies.—Heb. 10:26-31; Ps. 139:21, 22.

It is proper to pray for God’s forgiveness in behalf of others, even an entire congregation. Moses did so respecting the nation of Israel, confessing their national sin and asking forgiveness, and was favorably heard by Jehovah. (Num. 14:19, 20) Also, Solomon, at the dedication of the temple, prayed that Jehovah might forgive his people when they sinned and then turned back from their wrong course. (1 Ki. 8:30, 33-40, 46-52) Ezra acted representatively in confessing publicly the sins of the repatriated Jews. His heartfelt prayer and exhortation had the result that the people took action in order to receive Jehovah’s forgiveness. (Ezra 9:13–10:4, 10-19, 44) James encouraged the spiritually sick one to call for the older men of the congregation to pray over him and, “if he has committed sins, it will be forgiven him.” (Jas. 5:14-16) However, there is a “sin that does incur death,” sin against the holy spirit, a deliberate practice of sin for which there is no forgiveness. We should not pray for those sinning in this way.—1 John 5:16; Matt. 12:31; Heb. 10:26, 27; see REPENTANCE; SIN, I; SPIRIT.

FORNICATION

Sex relations by mutual agreement between two persons not married to each other. The Biblical term is not limited to such promiscuous sex conduct between single persons only. The Bible speaks of fornication in a general way, whether committed by single or by married persons; but it also uses the term adultery.

When God performed the first human marriage he said. “That is why a man will leave his father and his mother and he must stick to his wife and they must become one flesh.” (Gen. 2:24) Here the standard set for man and woman was monogamy, and promiscuous sex relationship was ruled out. Also, no divorce and remarriage to another was anticipated.

In patriarchal society God’s faithful servants hated fornication, whether between single, engaged or married persons, and it was considered a sin against God.—Gen. 34:1, 2, 6, 7, 31; 38:24-26; 39:7-9.

UNDER THE LAW

Under the Mosaic law, a man committing fornication with an unengaged girl was required to marry the girl and to pay her father the purchase price for brides (fifty silver shekels), and he could not divorce her all his days. Even if her father refused to give him the girl in marriage, the man had to pay the purchase price to the father. (Ex. 22:16, 17; Deut. 22:28, 29) However, if the girl was engaged, the man was to be stoned to death. If the girl screamed when she was attacked, she was not to be punished, but if she failed to scream (thereby indicating consent) she was also put to death.—Deut. 22:23-27.

The sanctity of marriage was emphasized by the law that punished with death a girl who married under the false pretense of being a virgin, having committed fornication secretly. If her husband falsely charged her with such a crime, it was considered as bringing great reproach on her father’s house. For his slanderous action, the man was to be “disciplined” by the judges, perhaps by beating, and fined one hundred