According to the Australian Royal Commission into Institutional Responses to Child Sexual Abuse, institutional child sexual abuse has been occurring for generations. Many spoke of having their innocence stolen, their childhood lost, their education and prospective career taken from them and their personal relationships damaged. For many, sexual abuse is a trauma they can never escape. It can affect every aspect of their lives. The Commission found that society’s values and mechanisms which were available to regulate and control aberrant behavior failed.
Because children are vulnerable to abuse, protecting them and promoting their safety is important. We want to keep children safe and ensure their well-being. As a result of the Commission, those leading children must pass a “Working with Children Check”.
We can lead children in the family, in recreational activities and in educational activities. This is a privilege and a responsibility.
Watch your power
Those leading children have positional power, spiritual power and worldview power. Because leaders are responsible for the child’s safety and welfare, these powers need to be respected and controlled.
Teachers and parents have positional power over children. And because of their size and maturity, adults always have power over children. Such leaders have authority because of their position with respect to children which must be exercised with care because children are vulnerable. Misuse of positional power can cause emotional harm to children.
Those leading children can have spiritual power, Their view of God, prayer and the Bible may be evident to the children. Do we give these priority or are they only considered in times of need? Are our spiritual attitudes legalistic, liberal or reasonable? Misuse of this power can cause spiritual harm to children.
I’m doing a course on worldviews like theism, deism, naturalism, nihilism, existentialism, pantheism, new age, and postmodernism (Sire, 2009). Clearly, everyone has a worldview. Did you know that we can influence the worldview of others, particularly children?
Those leading children influence their worldview. This includes beliefs about God, the universe, humanity, history and morality. Our beliefs and attitudes about these can be contagious. This is important because a child’s mind is receptive and their response to the Bible’s message of salvation can determine their eternal destiny.
But did you know that we can learn lessons from children?
Imitate their trust and humility
Jesus said, “anyone who will not receive the kingdom of God like a little child will never enter it” (Mk. 10:15; Lk. 18:17NIV). Little children have unwavering trust in their carers. That’s the kind of faith God wants us to have in Him and the message He has given us in the Bible, Let’s cultivate a constant trust in the God of the Bible who created the universe and all that is in it and who provided Jesus to be the source of our eternal life.
Little children are also humble (Mt. 18:1-4). They are totally dependent on others, particularly their parents. And they imitate their parents. Although little children can be selfish, they don’t have much to be proud about. Jesus said, “anyone who becomes as humble as this little child is the greatest in the Kingdom of Heaven” (Mt. 18:4NLT). And humility is one of the steps of repentance (Jas. 4:6-10). Acknowledging our sinfulness and relying on the God’s spiritual power through Jesus rather than always being self-reliant is an act of humility.
Lessons for us
Let’s respect the privilege and responsibility of leading children by serving them like Jesus served His generation. This includes respecting our positional authority, spiritual power and worldview influence. And imitating their continual faith and humility.
Sire J W (2009) “The universe next door – A basic Worldview Catalogue”, Intervarsity Press.
Written, March 2018
Does the Bible support genocide, violence and war? In 1 Samuel 15:1-3 God tells the Israelites to destroy the entire Amalekite nation. I have been asked “Does god give us permission to commit genocide in situations where he deems it acceptable? How should this scripture help us find peace and stability for all in this world? What shall we say to the violence and utter destruction this poses should this be a model for us to use in future conflicts? How should one balance this with “thou shall not kill”? Is this what you are talking about when you speak of the bible’s congruency with itself over the time it was written?” That’s a good question!
Another comment was “I did quote you a verse from the Bible that I believe empowers Christianity to wage war and 1 Samuel 15:3 sounds like war to me. And “if” god really did inspire these scriptures then he IS THE PROBLEM. It is also irrelevant what part of the bible this comes from when it is the holy inspired truth. If this scripture is no longer valid or void because it is part of the Old Testament then your argument for the validity, authenticity, or divine authority of the whole bible is very questionable. How does this work? Do we now have Synod of George and those that think like him who now get to say that part of the bible is no longer valid and we like this part instead? If so then Islam seems to have the most uncorrupted book. If Jesus ended the old testament system how did we end up with all the crusades? Perhaps we need some new prophet to come forth again and end all this religious violence we have now. Lord knows we need it because as long as Jews, Muslims, and Christians are fighting none of us will ever know peace. If the bible cannot inspire us to “be peace” then it is no longer relevant to human beings and should be discarded in the anals of history”.
The Bible was written in ancient times. To read it is like visiting those ancient times. We are like tourists travelling to a different place where there is a different language, culture, situation, time in history and maybe a different covenant in God’s dealing with humanity.
We also need to know that the Bible is a progressive revelation. Truth gets added as we move from the beginning to the end. So we should also read it as those who have the whole book and know God’s whole program of salvation.
Here’s what the Bible says, “Samuel said to Saul, ‘I am the one the Lord sent to anoint you king over His people Israel; so listen now to the message from the Lord. This is what the Lord Almighty says: ‘I will punish the Amalekites for what they did to Israel when they waylaid them as they came up from Egypt. Now go, attack the Amalekites and totally destroy all that belongs to them. Do not spare them; put to death men and women, children and infants, cattle and sheep, camels and donkeys.’’” (1 Sam. 15:1-3NIV). So, they were commanded to completely destroy the entire Amalekite nation.
We can understand God’s message in the Bible by finding the original meaning, and then the principles behind this, and updating them according to what has changed since then, and applying these modern principles in our daily lives.
History of the Amalekites
The Hebrews (Israelites) were God’s chosen people in Old Testament times. They originated from Jacob whose name was changed to Israel. They moved from Canaan to Egypt during a drought. Because of Joseph, they were encouraged to settle in Egypt (Gen. 47:5-12). But when the Hebrew population grew in Egypt, the Egyptians used them as save labor and ordered the killing of all Hebrew baby boys (Ex. 1:6-22). But Moses was spared this fate. And God told him that He planned to rescue the Hebrews from slavery. Moses was to lead them out of Egypt towards the north so they could settle in the land of Canaan (Ex. 3:7-10). After ten plagues devastated the land of Egypt, the Egyptians urged the Hebrews to leave Egypt. God led them with pillar of cloud by day and a pillar of for by night. There were many obstacles during their journey. The first was when they miraculously crossed part of the Red Sea and the Egyptian army was drowned. They also experienced a polluted water supply, and lack of food and water. So the Hebrews grumbled against Moses. The next challenge recorded in the Bible is when the Amalekites attacked them just before they reached Mt Sinai.
The Amalekites were a nomadic group that moved around the southern regions of Palestine between Egypt and Edom (see Appendix 1). And at times they occupied the southern portion of the promised land. They were living in the Negev (near the southern border of the Promised Land) when the Hebrews spied out Canaan (Num. 13:29; 14:25, 43, 45). They attacked the Israelites who were travelling from Egypt towards Canaan (Ex. 17:8-16). God helped the Israelites warriors led by Joshua to defeat the Amalekites. And after the battle, God promised Moses, “I will completely blot out the name of Amalek from under heaven” (Ex. 17:14). Even the pagan Balaam repeated this message that the Amalekites were the first nation to attack the Israelites after they left Egypt and oppose God’s purpose for His people and he predicted their destruction (Num. 24:20). The word “first” is also used in this sense in Numbers 15:20, 21; 18:12. And Moses said, “Because hands were lifted up against the throne of the Lord, the Lord will be at war against the Amalekites from generation to generation” (Ex. 17:16).
By the way, the armies of other nations who attacked the Hebrews en route to Canaan (like the Amalekites), the Amorites and the people of Arad and Bashan were also completely destroyed (Num. 21:1-3; 21-35). This pattern of destruction is unique to the nations that opposed Israel’s settlement of Canaan.
After the men who spied Canaan returned with a negative report, the Israelites rebelled against God. So God said they would die in the desert before reaching Canaan. But the Israelites didn’t accept this judgement and decided to disobey God once again by invading Canaan (Num. 14:40-45). God commanded them not to do this. But they persisted and were defeated by the Amalekites and the Canaanites. At this time some Amalekites were living in the hill country near Hebron, which was inside the promised land.
Just before the Israelites entered Canaan they were given laws that included, “Remember what the Amalekites did to you along the way when you came out of Egypt. When you were weary and worn out, they met you on your journey and attacked all who were lagging behind; they had no fear of God. When the Lord your God gives you rest from all the enemies around you in the land He is giving you to possess as an inheritance, you shall blot out the name of Amalek from under heaven. Do not forget” (Dt. 25:17-19)! This is about 40 years after God’s promise to “completely blot out the name of Amalek from under heaven”. The context of this law is teaching on justice (Dt. 25. 1:16). So the destruction of the name of Amalek is a matter of justice.
After the Israelites settled in Canaan, the Amalekites helped the Moabites to capture Jericho from Israel (Jud. 3:12-14). And later they helped the Midianites oppress the Israelites (Jud. 6:3, 33; 7:12). So the Amalekites continued to attack the Israelites.
Then God’s instruction is given to Saul (1 Sam. 15:1-3). This is about 380 years after God’s promise to “completely blot out the name of Amalek from under heaven”. Saul went to destroy the Amalekites, but he disobeyed God by sparing the king and the best livestock (1 Sam. 15:4-26). As a result of this Samuel said that his reign would end and he would be replaced with another king (David). In a summary of Saul’s military victories it says that, “He fought valiantly and defeated the Amalekites, delivering Israel from the hands of those who had plundered them” (1 Sam. 14:48). It is evident that not all the Amalekites were destroyed in this battle because David and his men raided them about 17 years afterwards (1 Sam. 27:8).
When Samuel put king Agag to death Samuel said, “as your sword has made women childless”, which shows that he was punished for his own violence (1 Sam.15:33).
Soon afterwards when David and his men were away from their wives and children, they returned to find they had been kidnapped by the Amalekites who had destroyed the city (Ziklag) with fire (1 Sam. 30:1-31). So David and his men went after the Amalekites and rescued the wives and children. They killed all the Amalekite army except for 400 young men who escaped. About 300 years later, in the days of king Hezekiah, the descendants of Simeon “killed the remaining Amalekites who had escaped” (1 Chron. 4:43). This is about 700 years after God’s promise to “completely blot out the name of Amalek from under heaven”.
The plot to destroy the Jews of Persia in about 470 BC was lead by Haman who may have been an Amalekite (Est. 3:1-6). This was about 970 years after their first attack on the Israelites!
The Amalekites tried to destroy Israel more than any other nation. Their hatred of the Israelites and their repeated attempts to destroy God’s people led to their ultimate doom. Their fate should be a warning to all who oppose God’s purposes.
The original meaning
The books of 1-2 Samuel are a historical narrative of the history of the nation of Israel from the birth of Samuel to near the end of king David’s reign.
The passage (1 Sam. 15:1-3) is a message from God to Saul the first king of Israel. It was given in about 1030 BC. The message was that the Israelites were to totally destroy the Amalekites and all that belonged to them (see Appendix 2). The reason given is because the Amalekites opposed Israel by attacking them when they came from Egypt about 420 years earlier. This was an unprovoked attack. And the Amalekites repeatedly attacked God’s chosen people many times over hundreds of years.
The passage is a command given to Saul and the Israelites. It’s not a model that they were to follow or just a report of events that occurred. The meaning is clear and there seem to be no figures of speech in the passage.
Now we know the original meaning of the passage, what are the principles behind it?
The original principles
A principle is a general truth applicable in a variety of situations. This message to Saul is a command that required obedience. So, one principle is that God’s people should obey God’s commands.
The command was to punish the Amalekites for attacking the Israelites when they were obeying God by travelling from Egypt towards Canaan. In this case the punishment was to be complete destruction (see Appendix 2). So another principle is that God judges (punishes) those who oppose Him or rebel against Him. God punishes the wicked.
In this case the punishment was to be death. So another principle is that death can be a punishment by God for those who oppose Him or rebel against Him. This episode also taught the Israelites that God protects His people.
Does this message justify God’s people retaliating or seeking revenge or warring against their enemies? No, because in this case God issued the command about 420 years after the offense. So, God was deciding the timing and not the Israelites.
Now we know the ancient principles behind the passage. But what about us today living about three thousand years later? We need to update the principle.
What has changed since then?
Our time in history, situation, and culture are different to then. Today God’s people are Christians from all nations, and not just Israelites (Jews) as was the case in the Old Testament. We have the whole book of the Bible and not just the Pentateuch. We know God’s whole program of salvation and not just the beginning of it. We are under a different covenant and no longer under the Old Testament law. We haven’t been given the commands of Moses to follow. We are not Israelites living in Canaan with God living in a tent; we are Christians with God living in us as the Holy Spirit. We are not Israelites living in a theocracy that was meant to drive out or destroy the previous inhabitants of Canaan.
Jesus told His followers to “love your enemies and pray for those who persecute you” (Mt. 5:44). But this thought is already in the laws of Moses (Ex. 22:4-5). Jesus was talking about people like the Romans who hated and threatened to harm Jews. Also, He treated the Samaritan woman (who Jews despised) with kindness (Jn. 4). When Jesus was arrested unjustly by men carrying weapons, Peter cut off the right ear of the high priest’s servant (Malchus) with a sword (Lk. 22:49-51; Jn. 18:2-11). But Jesus said, “no more of this!”. And He touched the man’s ear and healed him. And Jesus prayed for those who crucified Him to be forgiven of their sins.
Paul said, “bless those who persecute you” (Rom. 12:14). And don’t retaliate or seek revenge (Rom. 12:17-21). We are not the ones to take revenge. Instead we should leave that up to God.
Paul also said that our main enemies are spiritual and not physical (Eph. 6:10-20). He also said that Satan “prowls around like a roaring lion looking for someone to devour” (1 Pt. 5:8). This is a figure of speech that illustrates how we can be unaware of Satan, but he can devastate our lives. And our main weapons against these spiritual enemies are the truth, God’s righteousness, the good news (gospel) about Jesus Christ, salvation, the word of God (Bible), and prayer.
As Christians are under the new covenant and not the old one, God doesn’t promise to keep them from all physical harm. Instead He promises to protect them spiritually. Their salvation is assured. And nothing can separate them from God’s love.
Now we know what’s changed since the time of king Saul, what are the principles behind the passage for us today?
The modern principles
This is where we use the original principles and what has changed since then to develop equivalent principles for us today. We can also ask, what does the passage teach us about God and humanity?
The first principle for Christians today is that they should obey God’s commands to them. These commands are found in the New Testament (although we need to realize that the gospels describe a period that was under the old covenant). The commands in the New Testament were addressed to Christians living in the first century AD. Although we live in a different time in history, we still live in the church era where the Holy Spirit indwells all true Christians. So, these commands should still apply to us in some way. And any commands in the Old Testament (who weren’t given specifically to Christians) must be viewed through the insight of later revelation in the Bible.
The second principle for today is that God punishes sinners (those who rebel against Him). The New Testament says that we are all sinners and death is a consequence of our sin (Rom. 3:23; 6:23). This is bad news!
The third principle for today is that our main enemies are spiritual and not physical (Eph. 6:10-18).
The fourth principle for today is that God protects His people spiritually and not necessarily physically.
The fifth principle for today is to not retaliate when provoked and leave revenge up to God.
Now we know the modern principles, how can we put them into practice today?
The modern applications
How should we apply these universal principles? Each principle has many applications according to the different situations people can be in. What do we need to know and do?
We are to obey God’s commands to us. Those for the church are given in the New Testament. We need to read this portion of the Bible often in order to know what God’s commands are. Once we know and understand them, then we should put them into practice. For example, do we bless or curse those who oppose us (Rom. 12:14-21)? Do we love or hate them? Do we empathize with others?
What about the Old Testament? We can also read it and use the method used in this post to determine the principles and applications for us today.
We are to recognize that because we are all sinners who have disobeyed God, we are separated from God and deserve to be punished by Him. But Jesus came to earth to take this punishment. The good news (gospel message) is that we can avoid this punishment by confessing and turning away from (repenting of) our sins and trusting in Jesus’ work of salvation. Are we aware of our sinfulness? Do we have a guilty conscience? Has this led us to repent and turn to God for forgiveness and salvation?
As Christians we have accepted that Christ’s sacrificial death was for our sins, and so the penalty for these has already been paid. But sin breaks our fellowship with God. This can only be restored by confessing the sin to God – “If we confess our sins, He is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 Jn. 1:9). Do we confess our sins to God?
As our main enemies are spiritual and not physical, we need to be empowered by the supernatural power of the Holy Spirit using weapons such as prayer and the truth revealed in the Bible. How often do we read the Bible? Do we memorize scripture? How often do we pray?
God protects us spiritually when we are in a church fellowship, when we have joy in the Lord, when we practice the truths in the Bible, when we watch out for false teachers, and when we develop assurance of salvation (Phil. 3:1-3). Who holds us accountable? Do we have joy on the Lord? Do we use scripture to counter temptations? Are we aware of the major errors being promoted amongst Christians? And does our behavior show that we have changed to follow Christ?
As we are not to retaliate when provoked and leave revenge up to God, we should respect and pray for those who attack and oppose us. How do we treat those who oppose us? Do we pray for them?
This exegesis of 1 Samuel 15:1-3 shows that this passage doesn’t make genocide or war acceptable today. The command was justified in its original context, but it doesn’t apply to other situations. Furthermore, there are no commands given to Christians in the New Testament that are similar to 1 Samuel 15:1-3. So the ideas of genocide and physical warfare against other nations aren’t commanded or modelled in the New Testament.
But the New Testament does acknowledge that there will be wars between nations (Mk. 13:7-8). And wars are predicted in Revelation (Rev. 6:3-4; 8:7; 9:17-19; 12:14, 17; 13:7-9), culminating in wars against God and His people (Rev. 19:19; 20:7-9).
Also, the New Testament repeats the sixth commandment by saying “You shall not murder” (Rom. 13:9; Jas. 2:11). Murder is prohibited because people are made in the image of God (Gen. 9:5-6).
How can a loving God command a genocide? The Amalekites repeatedly tried to destroy Israel (God’s people on earth). This happened over a period of 400 years. God records these episodes to show how they opposed the Israelites from generation to generation. But the Israelites were chosen to bring blessing to all nations (Gen. 12:3). If God was going to keep on blessing the world, he needed to stop the Amalekites. God knew that the Amalekites would always oppose Israel. Moses said, “The Lord will be at war against the Amalekites from generation to generation” (Ex. 17:16). Without total destruction of the Amalekite nation, they were going to keep on coming back, and God’s plan would not be safe. Women and children were included, because otherwise the pagan attacks on the Israelites would continue.
God is also holy, righteous and just. This means that God judges all rebellion against Him. What about God’s mercy? Before the Israelites attacked the Amalekites, king Saul told the Kenites, “Go away, leave the Amalekites so that I do not destroy you along with them” (1 Sam. 15:5). The Amalekites had a way out, if they were willing to deny their identity as Amalekites and live with another nation. The purpose was to destroy Amalek as a nation. So it is genocide (elimination) of a nation and not necessarily genocide of all the people of that nation. When the Amalekites became aware of the imminent attack they could chose to flee with the Kenites or stay with their people and oppose the Israelites. Those who fled lived and most of those who stayed died.
For those who seek “some new prophet to come forth again and end all this religious violence we have now”, in future Satan will provide a counterfeit Messiah (Rev. 13:1-18). But Jesus brings peace (Rev. 21:1-4). At the end of history He will bring in a kingdom of peace. So, violence and war are not models for us to follow.
Those who question the ethics and morality of the command in 1 Samuel 15:1-3 often don’t believe in the existence of God. But this is a contradiction. How can there be absolute morals without God? That’s impossible. Our society has no basis for morality at all. Democratic morality changes from time to time (for example it can approve of sexual immorality).
We have investigated the original meaning, the original principles, what’s changed since then, equivalent modern principles and modern applications of 1 Samuel 15:1-3. The original meaning given in about 1030 BC was that the Israelites were to totally destroy the Amalekite nation. But the modern application of this passage relates to obeying God’s commands to us in the New Testament, and realizing that we are all sinners who deserve God’s judgement, and realizing that our main enemies are spiritual and not physical, and not retaliating when provoked but leaving revenge up to God, So 1 Samuel 15:1-3 doesn’t make genocide or war acceptable today.
Appendix 1: Where did the Amalekites live?
From ancient times the Amalekites lived in the land extending to Shur and Egypt (1 Sam. 27:8). Shur was a desert between Egypt and Philistia. It was north-east of Egypt and west of the Negev. And “Saul attacked the Amalekites all the way from Havilah to Shur, near the eastern border of Egypt” (1 Sam. 15:7). So Shur was outside the southern boundary of the promised land.
The Hebrew spies reported that “The Amalekites live in the Negev”, the desert between Egypt and Canaan (Num. 13:29). This is consistent with an earlier statement that they lived at En Mishpat (Kadesh) (Gen 14:7). And at this time the Amalekites and Canaanites were living in the valleys between Kadesh and the promised land (Num. 14:25). When the Israelites tried to enter Canaan from Kadesh, “the Amalekites and the Canaanites who lived in that hill country came down and attacked them and beat them down all the way to Hormah” (Num. 14:45). Hormah is east of Beersheba. This implies that some Amalekites were living in the hill country near Hebron, which was inside the promised land.
Later the Amalekites are associated with the Midianites and “other eastern peoples” (Jud. 6:3). Even later some Amalekites resettled in the hill country of Ephraim, which was inside the promised land (Jud. 12:15).
At the last mention in the Bible of the Amalekites they were living in the hill country of Seir (1 Chron. 4:42-43). Seir (Edom) was south and south-east of the Dead Sea. It was outside the southern boundary of the promised land.
So although the Amalekites are not listed among the nations who occupied Canaan before the Israelites settled there (Ge. 15:19-21; Ex. 3:8; Dt. 7:1; 20:17; Jud. 3:3-5), and they are not mentioned in the Book of Joshua, which describes battles between the Israelites and the Canaanite tribes, at times they did occupy the promised land.
It seems as though the Amalekites were a nomadic group that moved around the southern regions of Palestine between Egypt and Edom. And at times they occupied the southern portion of the promised land.
Appendix 2: “Charam”
According to Brown-Driver-Briggs, in 1 Samuel 15:3, the Hebrew verb charam (Strongs #2763) means “exterminating inhabitants, and destroying or appropriating their possessions”. It is used in the Old Testament for the destruction of the cities of Canaanites and other neighbors of Israel. The most well know example is the city of Jericho (Josh. 6:17). The related noun is cherem (Strongs #2764).
In the case of the Canaanites, God waited about 400 years until the sin of the Amorites “reached its full measure” (Gen. 15:13-16). Then God dispossessed the Amorites of their territory because of their sinful behavior. Those who practice gross sin and idolatry come under God’s judgement. And God decides when this punishment is administered. Later the kingdoms of Israel and Judah experienced the same punishment because of their sinful behavior and disregarding their covenant commitments to God.
We expect serious sin to be punished and have laws to administer this. But in God’s sight we are all sinners.
As these instances of cities and nations being “devoted to destruction” were specific to the settling of Israel in Canaan, this practice is not applicable today. So, its occurrence in the Old Testament shouldn’t be used to justify warfare today.
So what should the Christians attitude be to warfare? Some Christians are pacifists. Others would say that warfare is justified for self-defence and for supporting the defenceless against attacks.
Written, December 2017
Children grow up from infancy, to childhood, to adolescence and then to adulthood. At the beginning they are totally dependent on their parents and are not held accountable for their behavior. But as they grow up, they are trained to be responsible and accountable. The Bible teaches that everyone is answerable to God (Mt. 12:36-37; Rom. 3:19; Heb. 9:27). But when are children accountable to God?
The Bible says that both Christians and non-Christians are accountable to God. At the end of their lives, Christians “must all appear before the judgment seat of Christ” (2 Cor. 5:10NIV) when “each of us will give an account of ourselves to God” (Rom. 14:12). This is used to determine their rewards in heaven (1 Cor. 3:12-15). Non-Christians are “judged according to what they had done” at the “great white throne” (Rev. 20:11-15). This is used to determine their punishment in hell.
Is this fair? God has revealed Himself to everyone in at least two ways. First the natural world demands a Creator – complicated things, like animals and plants and people, don’t make themselves (Rom. 1:19-20). Second, we all have a conscience and so can know instinctively what is right and wrong and feel guilty when we do wrong (Rom. 2:14-15). If someone hasn’t heard about how God revealed Himself in history (in the Bible), then they are judged according to their response to these more general revelations of God. So God is fair and “people are without excuse” (Rom. 1:20).
The Bible teaches that we are sinful from birth (Gen. 8:21; Ps. 51:5; 58:3). We are all sinners (Rom. 3:10, 23). So children are never innocent in the sense of being sinless. This is serious because spiritual death leads to eternal separation from God (Jn. 3:16; Rom 6:23).
The Bible also teaches that because they do not yet know the difference between right and wrong or good and evil, infants are not accountable for their sin (Dt. 1:39; Num. 14:31; Isa. 7:14-16; Jon. 4:11). They are not yet aware of their sinful condition or God’s cure.
So very young children are not accountable for their sin. Their minds are not developed well enough to understand that things don’t make themselves or to feel guilty when they do wrong. But what about when they grow past this stage of life?
The Bible makes two types of statements about the sins of parents and children. First, with regard to the commandment given to the Israelites against idolatry, “You shall not bow down to them or worship them; for I, the Lord your God, am a jealous God, punishing the children for the sin of the parents to the third and fourth generation of those who hate me” (Ex. 20:5; 34:7; Num. 14:18; Dt. 5:9). As they lived in households that extended to three or four generations, this means that the temporal judgment for their rebellion against God was on themselves and their households. The Bible gives examples of households that experienced the consequence of God’s judgment of the sins of their patriarch (Num. 16:31-35; Josh. 7:24-25). Likewise, today the consequences of a parent’s behaviour can impact others in their household.
When the Jews used this statement to say that they were suffering for their ancestors’ sins, Ezekiel corrected them writing “The one who sins is the one who will die (Ezek. 18:4, 20). This is an example of the second type of statement, which relates to the death penalty. “Parents are not to be put to death for their children, nor children put to death for their parents; each will die for their own sin” (Dt. 24:16; 2 Ki. 14:6; 2 Chron. 25:4). So in the Israelite legal system, a penalty was to be imposed only on those who committed the crime, and not on those who were innocent. This meant that after children reached the age when they knew the difference between right and wrong, they were accountable for their behavior. Likewise, today when children are old enough to respond to their conscience they are responsible to God for their own behaviour.
So the statement that everyone is accountable to God doesn’t apply to young children or those whose minds are not developed well enough to understand that things don’t make themselves or to feel guilty when they do wrong.
But those who have grown past this stage of life and can understand these things are accountable to God. They have no excuse. That’s why it’s important to know that our sinful ways separate us from God, but Jesus died to take the punishment that we deserve (which is hell) and reconcile us to God. We need to take responsibility for our behavior and confess our sins, because God cannot forgive our sin until it is confessed.
Written, May 2014
On Mother’s Day we honor our mothers. It’s been said that the most powerful force in a child’s life is their mother’s influence. Let’s look at what the Bible says about this topic.
In Biblical times, infants and young children spent most of the time under their mother’s care (Gen. 32:11). Samuel remained with Hannah until he was weaned, when he would be at least three years of age (1 Sam. 1:22-24). Nursing mothers gently care for their children (1 Th. 2:7). The Bible says that after weaning, a child is content to be “with its mother” because it has learnt to trust its mother (Ps. 131:2NIV).
As Israelite children were commanded to respect and obey their parents, they were also influenced by their father (Ex. 20:2; Lev. 19:3; Dt. 21:18-21). As they usually lived in extended households, children in Biblical times were also influenced by their relatives. When they were old enough to be married, they would be influenced by their spouse. A spouse’s family would also be influential if a person moved to live with that family.
Solomon advised parents, “Start children off on the way they should go, and even when they are old they will not turn from it” (Prov. 22:6). The first word can also be translated as “train” and “teach”. It is probably associated with discipline, as the Hebrew word translated “children” is also mentioned in Proverbs 22: 15 and 23:13.
This is a proverb that is generally true, but not a promise or guarantee. It is the best course to a desired outcome. Children are more likely to be godly if they are trained in such a way. But other factors can come in like the influence of others.
Another proverb says, “The wise woman builds her house, but with her own hands the foolish one tears hers down” (Prov. 14:1). It contrasts two types of woman. The first is focused on her family, whereas the second tears down her family. The first is godly, while the second is ungodly.
When Paul gives instructions to Christian households he addresses wives, husbands, children and fathers, but not mothers (Eph. 5:22 – 6:4; Col. 3:18-21). The fathers are told “do not exasperate your children; instead, bring them up in the training and instruction of the Lord” and “do not embitter your children, or they will become discouraged” (Eph. 6:4; Col. 3:21). Obviously the mothers didn’t require any command about bringing up their children. Maybe because they went through a 9-month pregnancy and breastfed their children, they developed a strong bond with their children.
However, Paul says that older women should urge younger ones to love their children (Tit. 2:3-4). He also says that one of the good deeds of a wife was bringing up children (1 Tim. 5:9-10).
Paul told a godly woman, “It has given me great joy to find some of your children walking in the truth” (2 Jn. 1:4). Note the word he used was “some”, not “all”. This shows godly faith in two generations. For example, Hannah was a godly mother whose child Samuel grew up to be godly (1 Sam. 1:24-28). Also, three proverbs that King Lemuel was taught by his mother are recorded in the Bible (Prov. 31:1-9). As a prayer meeting was held in her home, presumably both John Mark and his mother were godly (Acts 12:12).
Paul wrote to Timothy, “I am reminded of your sincere faith, which first lived in your grandmother Lois and in your mother Eunice and, I am persuaded, now lives in you also” (2 Ti. 1:5). This shows godly faith in three generations. A godly grandmother was followed by a godly mother who was followed by a godly son. He also wrote, “from infancy you have known the Holy Scriptures” (2 Tim. 3:15). This implies that these women probably taught the Scriptures to Timothy when he was an infant.
So godly mothers can have a positive influence on their children.
But sometimes a mother’s influence is not the best. One of the reasons for the spread of wickedness before the flood in Noah’s day seems to be the strong influence that mothers have on their children (Gen 6:1-5). The Israelites were commanded not to intermarry with the Canaanites because they will turn their children to follow idols (Dt. 7:3-4). King Ahaziah and King Joram were ungodly like their parents (1 Ki. 22:52, 2 Ki. 3:2). However, as in the previous category, a child can differ from their parents. For example, King Asa was godly unlike his grandmother (2 Chron. 15:16).
So, ungodly mothers can have a negative influence on their children.
Lessons for us
This shows that mothers can have a significant influence on their children.
If you are a mother, do you have a positive or a negative impact on your children? Do you discipline them fairly? Are you building them up or tearing them down? Are you “walking in the truth”? Do you have a sincere Christian faith?
If you are a father, do you support your wife?
Do you honor and respect your mother?
Written, May 2014
Promise and judgment
Recently I was asked this question about the Bible: I was wondering, what about the parts of the Bible that say that God ordained for the Israelites to slaughter so many people. Yes, I understand that was God’s judgment on a wicked people, but that doesn’t explain slaughtering innocent children, and in some cases of wiping out a people. It seems inconsistent with a God who is against abortion and offers forgiveness to sinners. I agree that wholesale slaughter of nations seems incompatible with a God of love and mercy. It’s an argument that is often brought against the Old Testament.
The context of the Israelite invasion of Canaan begins with Abram who was in the 20th generation of life on earth. Abram was given many promises including that his descendants would be a great nation, the Jews who were God’s special people on earth. They were to be different and separate to the other nations: “you are a people holy to the LORD your God. The LORD your God has chosen you out of all the peoples on the face of the earth to be His people, His treasured possession” (Dt. 7:6NIV). The Israelites were given special laws to follow, including “You must not do as they do in Egypt, where you used to live, and you must not do as they do in the land of Canaan, where I am bringing you. Do not follow their practices” (Lev. 18:2-3).
In the 10th generation, Noah cursed his grandson Canaan (Gen. 9:25), which was an act of divine judgment. As the Old Testament is an account of God’s dealings with the nation of Israel, we will see that Israel as God’s representatives on earth was to be involved with the judgment of the sins of the Canaanites.
When Abram travelled to Canaan, God told him, “To your offspring I will give this land” forever (Gen. 12:7; 13:15; 17:8; 1 Chron. 16:15-18). God confirmed this promise in a covenant: “I am the Lord, who brought you out of Ur of the Chaldeans to give you this land to take possession of it” (Gen 15:7). The promise was repeated to Isaac, Jacob, Joseph and Moses (Gen. 50:24-25; Ex. 6:8). This was an unconditional promise (Ps. 105:8-11). It was like a grant given by a king to a loyal subject.
What land would they receive? “To your descendants I give this land, from the Wadi of Egypt to the great river, the Euphrates— the land of the Kenites, Kenizzites, Kadmonites, Hittites, Perizzites, Rephaites, Amorites, Canaanites, Girgashites and Jebusites” (Gen. 15:18-21). They were to be given the land of Canaan that was occupied by these nations.
When would this happen? “Know for certain that for 400 years your descendants will be strangers in a country not their own and that they will be enslaved and mistreated there (Egypt). But I will punish the nation they serve as slaves, and afterward they will come out with great possessions … In the fourth generation your descendants will come back here, for the sin of the Amorites has not yet reached its full measure” (Gen. 15:13-16). So under the leadership of Moses, the Israelites would leave Egypt and travel to occupy Canaan. Note that the timing of being given the land was when the sin of the Amorites was fully developed. This is explained in Deuteronomy, “it is on account of the wickedness of these nations that the Lord is going to drive them out before you” (Dt. 9:4).
Sins of the Canaanites
The Bible describes the wickedness of the Canaanite nations: “When you enter the land the Lord your God is giving you, do not learn to imitate the detestable ways of the nations there. Let no one be found among you who sacrifices their son or daughter in the fire, who practices divination or sorcery, interprets omens, engages in witchcraft, or casts spells, or who is a medium or spiritist or who consults the dead. Anyone who does these things is detestable to the Lord; because of these same detestable practices the Lord your God will drive out those nations before you” (Dt. 18:9-12).
Their sexual immorality is described in Leviticus 18 as detestable. The Israelites were told “Do not defile yourselves in any of these ways, because this is how the nations that I am going to drive out before you became defiled. Even the land was defiled; so I punished it for its sin, and the land vomited out its inhabitants” (Lev. 18:24-25). They were also warned against child sacrifice to the god Molek (Lev. 18:21; 20:2-5) and against religious prostitution (1 Ki. 14:24; Dt. 23:17).
So the Canaanites were characterised by extreme wickedness, like the cities of Sodom and Gomorrah. They have been likened to a cancer in society. In such situations, God gives a warning of His judgment. In the days of Abraham they had the witness of Melchizedek the king-priest of Salem (Jerusalem) (Gen. 14:19-20) and the judgment of Sodom and Gormorrah (Gen. 19:1-29).
Before Jericho was destroyed, Rahab told the spies, “I know that the LORD has given you this land and that a great fear of you has fallen on us, so that all who live in this country are melting in fear because of you. We have heard how the LORD dried up the water of the Red Sea for you when you came out of Egypt, and what you did to Sihon and Og, the two kings of the Amorites east of the Jordan, whom you completely destroyed. When we heard of it, our hearts melted in fear and everyone’s courage failed because of you, for the LORD your God is God in heaven above and on the earth below” (Josh. 2:8-11). They knew about God’s promise – the land grant – made over 400 years before and were fearful because of the exodus 40 years beforehand when the God of the Israelites defeated the Egyptians, who were the most powerful nation at that time. This fear had been predicted (Ex. 15:14-17). They also knew about the Israelites recent military victories. Most people would flee when their country was invaded by a stronger army (Jer. 4:29; 6:1). The Amorite and Canaanite kings were also afraid because they knew that God had dried up the Jordan river so the Israelites could cross over (Josh. 5:1). As the Israelite invasion would be gradual (“little by little”), the Canaanites had plenty of time to escape (Ex. 23:30; Dt. 7:22). So they knew what was coming and they could either repent of their ways or escape by migrating out of the land of Canaan.
God had promised that the Israelites would occupy the land of Canaan. When we look at how this is described in the Bible we see two kinds of words: the Canaanite nations were both “driven out” and “destroyed”. What does this mean? We see that the Canaanites had a choice, either migrate before the Israelites arrive or be executed. It was an eviction, not a genocide. This meant that the wicked Canaanite culture and nation was to be destroyed, but most of the people could be assimilated into the surrounding nations. Also, it was to protect the Israelites from being influenced by the Canaanite idolatry and wickedness.
For example, God said, “I will give into your hands the people who live in the land, and you will drive them out before you” and “I will wipe them out” (Ex. 23:23, 31). The people were to be banished or killed and their idols destroyed. To avoid idolatry, there were to be no treaties and intermingling: “Do not make a covenant with them or with their gods. Do not let them live in your land or they will cause you to sin against Me, because the worship of their gods will certainly be a snare to you” (Ex. 23:32-33). More detail is given in Deuteronomy and Numbers: “you must destroy them totally. Make no treaty with them, and show them no mercy. Do not intermarry with them” (Dt. 7:2-3); “drive out all the inhabitants of the land before you. Destroy all their carved images and their cast idols, and demolish all their high places. Take possession of the land and settle in it, for I have given you the land to possess” (Num. 33:52-53); “in the cities of the nations the LORD your God is giving you as an inheritance, do not leave alive anything that breathes. Completely destroy them—the Hittites, Amorites, Canaanites, Perizzites, Hivites and Jebusites—as the LORD your God has commanded you. Otherwise, they will teach you to follow all the detestable things they do in worshiping their gods, and you will sin against the LORD your God” (Dt. 20:16-18).
So the Canaanites were to be driven out of the land (Lev. 18:24-25) and those who refused to leave were to be executed as judgment of their wickedness and to minimise the chance of the Israelites catching their wicked ways. It was an expulsion, not an extermination. As some always escaped and migrated elsewhere, there were no instances of “wiping out a people”.
Later when the Israelites followed the idolatry of the Canaanites, they were also evicted from Canaan and deported to Babylon (Lev. 18:28)!
Was this fair? Was it consistent with the ways of God?
God’s revelation to those who have not heard the gospel
According to Paul, “The wrath of God is being revealed from heaven against all the godlessness and wickedness of people, who suppress the truth by their wickedness, since what may be known about God is plain to them, because God has made it plain to them. For since the creation of the world God’s invisible qualities—His eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse” (Rom. 1:18-20).
This passage describes people like the Canaanites. They could see the works of God in the created world. A creation requires a creator, it can’t create itself, and it doesn’t happen by accident or just by the physical laws of this world. The immensity and magnificence of the created world requires a creator with power and knowledge that greatly exceeds those of humanity. This should be obvious. There is no excuse for not realising that a powerful being has made the universe.
However, people rejected and suppressed this truth and foolishly worshipped idols (Rom. 1:21-32). Their gods were created things instead of the One who created everything. This led to sexual immorality and other sinful behaviour. That’s why the Canaanites were under God’s wrath and judgment. God was fair, He had revealed Himself in His creation and then He waited 400 years while the Israelites were in Egypt. God was patient in judgment (2 Pt. 3:9). He allowed evil to run its course and allowed plenty of time for repentance. Instead of turning to God, the Canaanites turned to increased sinfulness. Physical death was one of the consequences of the sin of Adam and Eve (Gen. 3:19). In this instance, people died prematurely during the Israelite invasion. This means of death discontinued after the Israelites were defeated and captured by the Babylonians. After their captivity, God’s people were not required to kill so they could occupy the promised land.
In the instance of Sodom and Gomorrah, God said he would not destroy these cities if there were ten righteous people there (Gen 18:32). As He enabled Lot’s family to escape this destruction and Rahab’s family to be protected at Jericho (Josh. 6:25), we can infer that all the Canaanites who died had rejected God’s revelation and decided to stay and oppose the Israelites.
What about the children?
We have seen that the Canaanite inhabitants, including children, were either driven out or killed to prevent intermarriage and idolatry (Dt. 7:3-4; 20:16-18). Otherwise, the children who were killed would have probably followed the ways of their parents who were the leaders and those deeply involved in the Canaanite culture.
Also, with respect to idolatry, God said He punishes “the children for the sin of the parents to the third and fourth generation of those who hate me” (Ex. 20:5; 34:7; Num. 14:18; Dt. 5:9). Here we see that children suffer the consequences of their parent’s actions, which is also the case today. For example, if parents are involved in crime or drugs or are alcoholics, it affects the lives of their children. As they lived in extended households, more generations of the Israelites and Canaanites were victims of their family circumstances than would be the case today. For example, Achan’s family were stoned because of his disobedience – the plunder was put under the family tent (Josh. 7:20-25). Household members share in the fate or fortune of the parents, like collateral damage in a war. The fate of the Canaanite children depended on whether their parents migrated out of Canaan or stayed there. On the other hand, Rahab’s family were saved because they were in her house when Jericho was destroyed – they shared in Rahab’s fortune. We should blame the parents and not God for the “slaughtering of innocent children”.
The Bible teaches that we are sinful from birth: “Surely I was sinful at birth, sinful from the time my mother conceived me” (Ps. 51:5; 58:3). We are all sinners (Rom. 3:10, 23). So children are never innocent in the sense of being sinless. This is serious because spiritual death is a bigger issue than physical death.
Three Bible verses teach that young children are not accountable for their sin. Firstly, when the Israelites rebelled and refused to enter Canaan, they were punished with all their army except Joshua and Caleb dying while they wandered 38 years in the desert. At this time God promised that their young children would enter Canaan, “And the little ones that you said would be taken captive, your children who do not yet know good from bad—they will enter the land. I will give it to them and they will take possession of it” (Dt. 1:39, Num. 14:31). Because they did not yet know good from bad, they were not responsible or accountable for the Israelites’ disobedience.
Secondly, when the king of Judah was being attacked by the kings of Syria and Israel, he was given a sign that his enemies would be defeated by Assyria. Isaiah was to have a son and before he “knows enough to reject the wrong and choose the right” the land of the two kings will be laid waste (Isa. 7:14-16). Children who are not accountable do not know the difference between right and wrong or good and evil. They are not yet aware of their sinful condition or God’s cure.
Thirdly, when God rebuked Jonah, He similarly distinguished between children and adults,“And should I not have concern for the great city of Nineveh, in which there are more than a 120,000 people who cannot tell their right hand from their left—and also many animals?” (Jon. 4:11).
At what age can a child respond to God’s revelation in creation (Dt. 1:39; Isa. 7:15-16)? It is the age at which they can understand the issue and respond to the work of the Holy Spirit in their life (Jn. 16:8-9). It is when they can recognise His works of creation and choose to accept, honour and thank Him (Rom. 1:21). Those who die at a younger age go to heaven rather than be condemned to spiritual death.
Jesus “is the atoning sacrifice for … the sins of the whole world’ (1 Jn. 2:2). As a loving and merciful God, it is reasonable to assume that He accepts Christ’s payment for the sin of those who are unable to understand God’s revelation and their sinful state such as young children. After all, Abraham said, “Will not the Judge of all the earth do right?” (Gen. 18:25). Once children reach the age of God-consciousness, they are accountable for their sin.
Lessons for us
What can we learn from this (Rom. 15:4; 1 Cor. 10:6, 11)?
Clearly, Israel’s God was greater than the false Canaanite gods, showing that there is only one true God (Isa. 43:10-12).
God kept His promise to the Israelites. It was a unique time when God established His kingdom across Canaan for a period of about 800 years, which was a foretaste of His future promised kingdom over all the earth for 1000 years. Also, God has given Christians many spiritual promises in the New Testament which He will also fulfil.
God punished the extreme wickedness of the Canaanites. This reminds us that sin has consequences. It results in physical and spiritual death. The only remedy is that eternal life is available for those who accept Christ’s gift of salvation.
God warned the Canaanites of the coming invasion and gave them plenty of time to escape. Today, the gospel message goes out and God is patiently waiting for people to turn to him (2 Pt. 3:9).
Household members, including children, shared the fortunes of their parents. We need to realize that our actions can have consequences for others.
Canaan was Israel’s promised inheritance, which was gained by their faith and obedience and lost by their disobedience. After being rescued (redeemed) from Egypt, because of their backsliding, most of the Israelites died before they reached Canaan. They succumbed to the temptations and trials of this sinful world. Canaan symbolises our present spiritual inheritance. God has given us many spiritual promises in the Bible. By claiming these and living lives in obedience to Scripture, we will be rewarded in heaven at the Judgment Seat of Christ. Let’s resist the temptations and claim God’s promises like the Israelites who claimed Canaan. It’s not easy, but God has supplied our weapons including; the truth in the Bible, our righteousness, the gospel, our faith in God, God’s salvation, the Bible and prayer (Eph. 6:10-20).
God’s main aim was to destroy the Canaanite religion, not the Canaanite people. This was to protect Israel from idolatry and the sins that were associated with idolatry. Likewise, we are told to flee idolatry (1 Cor. 10:1-14). When we are tempted, God will also provide a way out so that we can endure it. Christians are to be separate from all forms of sin, wickedness and idolatry such as are practiced by unbelievers. We are to flee from these like the Jewish exiles fled from idolatrous Babylon (2 Cor. 6:17).
So this unique period in history reminds us that God keeps His promises and judges sin.
Written, October 2012
In his first letter, the apostle John described those he wrote to as follows: “I am writing to you, dear children, because your sins have been forgiven on account of His name. I am writing to you, fathers, because you know Him who is from the beginning. I am writing to you, young men, because you have overcome the evil one. I write to you, dear children, because you know the Father. I write to you, fathers, because you know Him who is from the beginning. I write to you, young men, because you are strong, and the word of God lives in you, and you have overcome the evil one” (1 Jn. 2:12-14 NIV).
This passage was written to believers. John used a term of affection – often used by a teacher to his disciples – when he referred to them figuratively as “dear children” (teknion 2:12). Indeed all believers are children of God (Jn. 1:12-13; 1 Jn. 3:1). He noted why they were enabled to be called children of God: “because your sins have been forgiven on account of His name.” It’s important for us all to realize, know and remember what Jesus Christ has done for us. By trusting in His work on the cross our sins are forgiven. What a joy to be liberated from the guilt and penalty of our sins!
John mentioned three stages of Christian growth in these verses: young children, young people and fathers. These stages are like infancy, adolescence and maturity. Let’s look at each of them.
The Greek word translated “dear children” in verse 14 (paidion) is different from that in verse 12 (teknion), as it means the youngest believers – those immature in the Christian faith. As babies recognize their parents at a young age, infants in the Christian faith knew “the Father” (1 Jn. 2:13). In fact, the Holy Spirit within them recognized God as their Father (Gal. 4:6). They may not have known very much, but they knew that God was the Father who loved them by sending His Son to die for them. As spiritual children, they experienced God’s forgiveness.
But spiritual infants can’t distinguish between good and evil, or teach others, or apply the Bible’s teaching to their lives (Heb. 5:11-14). Instead, they rely on others to help them through life. Like babies they are still selfish, needy and dependent on others. But a prolonged childhood is not healthy and leads to problems and difficulties. As children need to grow physically into young people and then into adults, so believers need to grow from infancy in the faith towards maturity. One of the reasons John wrote this letter is that we might turn from the sinful ways of immaturity (1 Jn. 2:1).
The fathers knew “Him who is from the beginning” (1 Jn. 2:14). Elsewhere John wrote: “In the beginning was the Word, and the Word was with God, and the Word was God” (Jn 1:1). So this reference is to knowing Christ. This knowledge is different from that of infancy – it’s the experience gained over a lifetime. Mature believers know the Lord well through their life experiences, and have enjoyed knowing Him for a long time. They have learned to obey God’s commands (1 Jn. 2:3). Their relationship with God, which is given top priority, is their security in life. The only thing that matters in a world where we eventually lose everything else, is our relationship with and knowledge of God.
Adolescence is the period between childhood and adulthood. John mentioned three things about the spiritual youth: they were strong, the word of God lived in them, and they had overcome the evil one (1 Jn. 2:14).
They were strong. Youth is a period of energy and enthusiasm. Paul wrote, “Be strong in the Lord and in His mighty power. Put on the full armor of God, so that you can take your stand against the devil’s schemes” (Eph. 6:10-11). The weapons for spiritual battle include the Bible (Eph. 6:14-18). These young people were spiritually strong because they used these weapons daily.
The Word of God lived in them. This was why the youth were strong and had overcome Satan. When God’s Word lives in us, we are equipped for God’s work: “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that all God’s people may be thoroughly equipped for every good work” (2 Tim. 3:16-17). Also, our motives are judged: “For the Word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart” (Heb. 4:12). In addition, our lives can be pure: “How can those who are young keep their way pure? By living according to Your word” (Ps. 119:9). Furthermore, there can be spiritual growth. When Paul said farewell to the elders of the church at Ephesus, he said, “Now I commit you to God and to the word of His grace, which can build you up and give you an inheritance among all those who are sanctified” (Acts 20:32).
The Bible can build us up to further maturity when it is studied and applied to our lives. It is the means of spiritual growth from infants to young adults and then to mature adults in the Christian faith. If we desire to grow to spiritual maturity and to be spiritually strong, the Scriptures must live in us as well. That’s why God’s Word must be uttermost in our lives. It offers eternal principles for every area of life, and with the Holy Spirit’s help the Bible provides power for living and for overcoming Satan and sinful desires.
They had overcome the evil one. Youth is a time of conflict and wrestling with Satan. The goal of Satan is to separate us from God and to use sin as the tool to accomplish that separation. But Jesus promised that believers can overcome the sinful world (Jn.16:33; 1 Jn. 5:4-5). The presence of sin and evil will be a constant reality as long as we live in this world, but the Lord has assured us that in Christ we have the strength and power to overcome them. Here the spiritual youth learned the secret of victory – it’s through Christ. The Lord defeated Satan in the desert by quoting the Scriptures. This emphasizes the importance of constantly reading the Bible and having it ready to repel the attacks of Satan.
God’s Word Is The Key
Let’s move on from immaturity and strive for spiritual maturity in our lives. The secret of growth along the path to spiritual maturity is assimilation of God’s Word, which makes us spiritually able to overcome Satan’s temptations.
Published, July 2007
A Father’s Day message
This Father’s Day, let’s look at three examples of fathers – in the Godhead, the family and the Church.
Father In Heaven
God is everyone’s Father because He created humanity in His image (Gen. 1:26-27). But not all are His children: Jesus told unbelievers that their father was the devil: “You belong to your father, the devil, and you want to carry out your father’s desire” (Jn. 8:44 NIV).
Believers have been adopted as sons into God’s family: “God sent His Son … to redeem … that we might receive the full rights of sons. Because you are sons, God sent the Spirit of His Son into our hearts … who calls out ‘Abba, Father.’ … Since you are a son, God has made you also an heir” (Gal. 4:4-7; Rom. 8:15,23; 9:4). Believers are God’s spiritual children. He provides their needs, guides their lives, and offers them a wonderful inheritance. His presence and promises bring strength and security.
Believers are to depend on God like children depend on their parents. That’s why they call Him “Abba, Father.” The English equivalent for “Abba” is “Dad.” It expresses the close personal relationship between believers and their heavenly Father. In New Testament times servants were forbidden to use this word when addressing the head of the household, as it was reserved for family members. Jesus used the same word “Abba” when He prayed to His Father in the garden of Gethsemane (Mk. 14:36).
Believers should respect and revere their heavenly Father and obey His commands (1 Pet. 2:17; 1 Jn. 5:3). He should also be the object of their prayers, praise and thanksgiving (Eph. 5:20; Eph. 3:14-19; 1 Pet. 1:3).
Fathers In The Family
A father is a provider and leader for those in his household. The Bible says, “Fathers, do not exasperate your children; instead, bring them up in the training and instruction of the Lord” (Eph. 6:4). This describes a father’s role in the family – to train, instruct, discipline and correct his children. He is to be their coach, but not treat them in such a way as to cause anger or discouragement (Col. 3:21). The training should be “of the Lord,” which means in accordance with God’s will as it is revealed in the Bible. Earthly fathers should be models of the heavenly Father.
Children should honor and respect their parents and obey them “in the Lord.” This means obeying them in all matters that are in accordance with God’s will (Eph. 6:1-2; 1 Tim. 3:4). This is important because their relationship with their earthly father can influence their relationship with their heavenly Father.
Fathers In The Church
During a missionary journey to the city of Thessalonica, Paul, Silas and Timothy preached, taught, and established a church. After leaving, Paul wrote them a letter that said, “You are witnesses, and so is God, of how holy, righteous and blameless we were among you who believed. For you know that we dealt with each of you as a father deals with his own children, encouraging, comforting and urging you to live lives worthy of God, who calls you into His kingdom and glory” (1 Th. 2:10-12). They set an example for leadership in the local church by caring for the congregation as “a father deals with his own children.” This involved encouraging, comforting and urging them to live lives worthy of God. They were coaches and mentors of the congregation.
They also established elders to continue this work after they left (1 Th. 5:12-14). The elders were told to do four things. First, they were to “warn those who are idle.” Some had stopped working and were busy bodies. They needed to be warned to get back to work and stop being lazy and living off charity. Second, they were to “encourage the timid.” Those who were shy, introverted or afraid needed friends to bring them out of their shell. Third, they were also to “help the weak.” Those weak in the faith needed support and reminders of God’s power. Finally, they were to “be patient with everyone.” They were not to get angry or irritated when provoked, but be sympathetic and accept those with different convictions on debatable matters.
Elders should also be models of the heavenly Father in the local church. The congregation should respect them, “hold them in the highest regard in love” and obey them (Heb. 13:17).
Fathers And Children
We are all children, and some of us are fathers. As children of God, in the family and in the church, the Bible says we should respect our fathers and hold them in highest regard, valuing our close relationship with them. They help us grow physically, emotionally and spiritually. Those who are fathers are to be like coaches and mentors in the family and in the church. May we all respect and serve each other faithfully in accordance with these biblical principles.