Tsunamis, floods, and bush fires are no joke. In 2021 it was estimated by Deloitte that natural disasters cost Australia over $38 billion a year and this will nearly double by 2060. The real cost, however, is more than a financial one, many people and animals lose their homes and even their lives when a major disaster strikes.
So what should we think about the weather? Is God really in control? Most of us are comfortable asking God for good weather for our next sports game or outdoor event – we may even thank God for a perfect sunny day. But when it comes to bad weather, who’s to blame – infamous weather systems like El nina or God? And who can we go to about these disasters? (more…)
In everyday life, some people are rewarded for what they have done, and others are punished for what they have done. But the idea of eternal punishment that God might inflict on some of us by sending us to hell is hard to accept. It seems offensive. How could God be loving, yet allow anyone to go to hell? How do we reconcile what we think is the love of God with a punishment as severe as hell? A loving God wouldn’t do that would He? Does that make sense?
This post is based on a video by J Warner Wallace. (more…)
Biblical answers to five common questions
This post comes from Philip Nunn who lives in The Netherlands.
This corona crisis affects all of us in different ways. Some are feeling tired of being quarantined or are losing patience with their bored children. Others are in hospitals, struggling themselves or helping those who find it difficult to breathe. Where is God in this crisis? What is an appropriate way to talk about our experience with COVID-19? We can learn from how the Lord Jesus dealt with a family disaster as described in John 11. Lazarus had died. When Jesus arrived, Martha went out to meet Him. “Lord” she said, “if you had been here, my brother would not have died” (11:21NIV). What follows is a theological discussion that ended with a deep revelation: “I am the resurrection and the life. The one who believes in me will live, even though they die; and whoever lives by believing in me will never die” (11:25-26). Then Mary arrived. She fell at Jesus’ feet. She expressed her pain and frustration with the exact same words as her sister Martha (11:32). Towards Mary the response of Jesus was different. “He was deeply moved in spirit and troubled.” And then, “Jesus wept” (11:33, 35). That is what Mary needed to see: the tears of her Master. Which is more important: the theological or the pastoral approach? Clearly both are. But we need sensitivity and the Lord’s guidance to know which approach is needed in each situation. (more…)
The disease COVID-19 is spreading rapidly across the world. By 11 April 2020 over 103,500 deaths have been attributed to the virus and secondary pneumonia.
What does the Bible say about a global pandemic like COVID-19?
This post is based on an article by the US theologian and author, John Piper. (more…)
Often someone with a brain injury has no outward physical signs of injury, and may have trouble convincing others that they do have a disability. It’s common for family, employers and friends to not understand there are problems when they can’t see any physical evidence. They don’t believe that there is a brain injury and think it’s a weak excuse for inappropriate behavior. Some people also doubt God’s judgment. They don’t believe that it will ever happen and think that hell is an imaginary place. But an incident in the Bible shows that God does indeed judge the ungodly.
Lot’s bad decision
Lot was Abram’s nephew who travelled with him to live in Canaan about 3,900 years ago (Gen. 12:4-5). After there was conflict between their herders, Abram suggested that they live in separate places and he let Lot choose first. Lot decided to live near the city of Sodom on the well-watered plain near the Dead Sea, while Abram lived as a nomad in the hills of Canaan (Gen. 13:10-13).
This turned out to be a bad choice by Lot. We have a foretaste of this as we are told “Now the people of Sodom were wicked and were sinning greatly against the Lord” (Gen. 13:13NIV).
Temptation from Sodom
Later there was a war and Lot and his possessions were captured and taken northwards towards Damascus (Gen. 14:1-24). When Abram heard about this he took a band of men and rescued Lot and his possessions. When they returned the king of Sodom said that Abram could keep the possessions he had recovered as a reward. But Abram resisted this temptation.
Abram pleads for Sodom
When Abraham was told that God was going to destroy Sodom because of their wickedness and sinfulness, Abraham negotiated with God, “Will you sweep away the righteous with the wicked? What if there are 50 righteous people in the city? Will you really sweep it away and not spare the place for the sake of the 50 righteous people in it? Far be it from you to do such a thing—to kill the righteous with the wicked, treating the righteous and the wicked alike. Far be it from you! Will not the Judge of all the earth do right?” (Gen. 18:23-25). God responded, “If I find 50 righteous people in the city of Sodom, I will spare the whole place for their sake”. Then Abram said what about 45 righteous people? Then he progressively reduced the number to 40, 30, 20, and finally 10. And God said, “For the sake of 10 (righteous people), I will not destroy it (Sodom)” (Gen. 18:26-32).
But the next morning, Abram looked down from the hills towards Sodom “and he saw dense smoke rising from the land, like smoke from a furnace” (Gen. 19:27-28). This means that there had been less than ten righteous people in the city of Sodom.
Destruction of Sodom
When Lot was told to escape from Sodom with his family because God was going to destroy the city, he told his sons in law, but they thought he was joking. So they perished in the disaster. Only Lot and his two daughters reached safety in Zoar. Like in the global flood, only one family escaped the disaster. And the town of Zoar was spared from the disaster because of Lot’s request to God.
“So when God destroyed the cities of the plain, He remembered Abraham, and He brought Lot out of the catastrophe that overthrew the cities where Lot had lived” (Gen. 19:29). God remembered Abram’s plea for Sodom. God destroyed it because there were less than 10 righteous people. But He answered Abraham’s prayer by rescuing Lot. Only three people escaped from Sodom.
The destruction was so complete that there is considerable doubt today as to the exact location of the ancient city of Sodom.
When God gave the reasons for His judgement of Jerusalem, He said that they were worse than those living in Sodom who “were arrogant, overfed and unconcerned; they did not help the poor and needy. They were haughty and did detestable things before me” (Ezek. 16:49-50). The Sodomites were guilty of social injustice and sexual immorality, such as practicing homosexuality (Jude 7). And they were proud of their behavior (Isa. 3:9)! These actions were the results of their rejection of God.
The sins of Sodom are still prevalent today. This shows that human nature hasn’t changed over the past 3,900 years! We’re not evolving into better people even though we have improved technology! And their sins were more serious than a lack of hospitality, which is the interpretation often given today.
Lessons for us
What can we learn from what happened at Sodom?
First, God judges the ungodly. This is a solemn lesson. The Bible says that Sodom is “an example of what is going to happen to the ungodly” (2 Pt. 2:6). It’s “an example of those who suffer the punishment of eternal fire” (Jude 7). Sodom was burnt to ashes. It shows how the Lord “holds the unrighteous for punishment on the day of judgment” (2 Pt. 2:9). As judgment day came for Sodom, it will come to all who reject God’s revelation to them. The wicked will be punished in hell. Few people believe this message from the Bible. Few people will read or “Like” this blogpost.
It also shows that God is a fair judge. He told Abram about His plan. And He was willing to mitigate the judgement based on Abram’s request. God is a just judge. The wickedness of Sodom had become so great that it would have been unjust of God not to judge it. And God is a merciful judge. He rescued three people from the judgment. He discriminated between the guilty and the innocent.
Jesus said that His second coming to judge unbelievers will be like what happened at Sodom, “It was the same in the days of Lot. People were eating and drinking, buying and selling, planting and building. But the day Lot left Sodom, fire and sulfur rained down from heaven and destroyed them all” (Lk. 17:28-29). So the destruction of Sodom is a foretaste of a day when all rebellion against God will be judged and destroyed.
What kind of people deserve to be destroyed like this? When Jesus sent out His disciples to announce the kingdom of God, if a town rejected this message then “it will be more bearable on that day (of judgment) for Sodom than for that town” (Lk. 10:12). They will be judged more severely than the city of Sodom. What kind of people deserve to be destroyed in this way? Those who have rejected God. Those who have rejected the message about Jesus in the Bible. Until we trust in what God did through Jesus Christ, we all deserve to be judged.
If you don’t trust in Jesus, then you are like those who lived in Sodom. The Bible says, “how shall we escape if we ignore so great a salvation?” (Heb. 2:3).
Second, the godly receive God’s mercy. As God rescued Lot from Sodom, He “knows how to rescue the godly from trials” (2 Pt. 2:9). For those who love and trust Him, no matter how undeserving they are, God will do everything necessary to spare them from judgement. Believers can look forward to the inheritance of heaven (1 Pt. 1:4-5).
Third, our choices have consequences. Lot was a believer who wouldn’t separate from the sinful world (2 Pt. 2:7-8). He was a backslider who adjusted to the evils of Sodom and compromised his morals. Even his sons in law didn’t believe him. Consequently, he lost his wife, his sons-in-law, his friends, and his possessions.
Fourth, God answers our prayers. Abram was a believer who prayed for Lot. God answered this prayer by rescuing Lot before the city was destroyed. Do we pray for others? Do we realize that Jesus intercedes (prays) for us (Heb. 7:25)?
Fifth, God has revealed Himself to humanity. Abraham learnt about what God was like because God choose to reveal Himself to Abraham. We might have some ideas about what God is like, but the only way we can truly know Him is if He reveals Himself to us. Only in the Bible can we find out what God is really like.
Don’t be like Lot’s sons-in-law and his wife who didn’t escape from Sodom. Lot’s sons-in-law didn’t believe that were accountable to God. And Lot’s wife was too attached to the sinful world.
Lot did escape from Sodom although he was reluctant. Don’t leave it too late to trust in God’s salvation through Jesus.
Let’s be like Abraham and pray for our communities, because God answers our prayers.
Appendix: How was Sodom destroyed?
It is clear that the Biblical account of Sodom in Genesis is derived from sources that pre-date the destruction of Sodom. It says that “the whole plain of the Jordan toward Zoar was well watered, like the garden of the Lord, like the land of Egypt. (This was before the Lord destroyed Sodom and Gomorrah)” (Gen. 13:10). At that time the valley was fertile and supported a large population. But after the disaster, it became a barren place.
The Bible says, “Then the Lord rained down fire and burning sulfur from the sky on Sodom and Gomorrah” (Gen 19:24NLT). And Moses “looked out across the plain toward Sodom and Gomorrah and watched as columns of smoke rose from the cities like smoke from a furnace” (Gen. 19:28NLT).
As Sodom was located near the Dead Sea in the Jordan Rift Valley, it may have been destroyed by an earthquake that unleashed showers of streaming tar. The Bible says that at that time the Dead Sea Valley “was full of tar pits” (Gen. 14:10). This bitumen contains a high percentage of sulfur. It has been suggested that pressure from an earthquake could have caused the bitumen deposits to be forced out of the earth through a fault line. As it gushed out of the earth it could have been ignited by a spark or surface fire. It would then fall to Earth as a burning, fiery mass.
Written, March 2018
Also see other articles on places in the Bible:
Bethlehem, God’s solution to our crises
Gehenna – Where’s hell?
Babylon, center of humanism and materialism
Lessons from Egypt
Massacres and miracles in Jericho
Rebellion and deception at Samaria
Nineveh experienced God’s mercy and justice
Worshipping God and idols at Bethel
Many battles at Megiddo
Tasmania’s electrical power shortage has reached crisis levels. 30% of the power usually comes from Victoria by cable, but the cable has been broken since December 2015. 60% of the power usually comes from hydro-electric systems, but dam levels are at a record low capacity of 14% and falling. An old gas-fired power station has been brought back into operation and temporary diesel generators acquired. And major manufacturers have cut production to conserve power.
After Jesus died and rose again, He told His apostles to wait in Jerusalem for the promised gift of the Holy Spirit (Jn. 14:16; Acts 1:4, 5, 8). When the Holy Spirit came on the day of Pentecost, the church era commenced replacing the era of the law of Moses. In this post we look at the meaning of a passage from Joel, quoted by Peter as an explanation to the Jews.
“In the last days, God says, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your young men will see visions, your old men will dream dreams.
Even on my servants (slaves), both men and women, I will pour out my Spirit in those days, and they will prophesy” (Acts 2:17-18NIV).
We will see from this passage that God now empowers all His followers with the Holy Spirit.
Context of Acts 2
Luke wrote the books of Luke and Acts in the Bible. Acts, written about AD 63, is a selective history of the first 30 years of the church. It describes the church in Jerusalem (Ch 1-7), in Judea and Samaria (8:1 – 9:31), and elsewhere in the Roman Empire (9:32 – 28:31). It was written for Theophilus who was probably Luke’s patron (Lk. 1:3-4; Acts 1:1). The main theme of the book is to describe the spread of Christianity from Jerusalem across the Roman Empire and to indicate the major challenges to this.
After His resurrection, the Lord Jesus promised to send the Holy Spirit to His followers, so they could be His witnesses (1:3-8). Then the Lord ascended into the sky and the disciples were promised that He would return in a similar manner (1:9-11). While they waited in Jerusalem for the Holy Spirit, Matthias was chosen to replace Judas (1:12-26).
On the Day of Pentecost, the Holy Spirit came and indwelt the disciples (2:1-13) and Peter addressed the crowd of Jews and Jewish proselytes who were in Jerusalem (1:14-41). As a result of Peter’s message about 3,000 people came to faith in Christ and joined the infant church. Then Luke summarized the activities of this pioneer church (2:42-47).
Peter’s message on the day of Pentecost included:
– an explanation of recent events (v.14-21)
– the gospel of Jesus Christ; His death, resurrection and exaltation (v.22-36)
– an exhortation to repentance and baptism (v. 37-40).
Peter explained what happened on the Day of Pentecost by saying they weren’t drunk and quoting from the prophet Joel (Joel 2:28-32).
Context of Joel
Joel was a prophet of God to Judah prior to the Jewish exile (his book is difficult to date more precisely). The key phrase of the book is “the day of the Lord”, found five times (Joel 1:15; 2:1, 11, 31; 3:14). It’s a time when the wicked are judged and the repentant are saved (Joel 3:15-16).
Up to 2:18 Joel addresses the desolation that would come on Judah. After that the repentant are promised deliverance. The book is structured as follows:
– Plague of locusts (Ch 1). This probably also symbolized the Lord’s army on the day of the Lord.
– An army is approaching (2:1-11)
– Call to repentance (2:12-17)
– They are promised material prosperity (2:18-27)
– They are promised an outpouring of God’s Spirit (2:28-29)
– Wonders in the heavens and earth (2:30-32)
– Judgement of the Gentile nations (3:1-16a)
– Promises restoration and blessing for the Jews (3:16b-21).
The people of Judah had turned away from the Lord (Joel 2:12-14). They had broken their covenant with the Lord. Consequently, the locust plague and drought was God’s judgement. Joel urges Judah to repent, but when they continually resist, God’s judgement is inevitable. Those who repented were promised prosperity, restoration, and an outpouring of the Holy Spirit.
The Old Testament Jewish prophets had two main messages about the future: God’s judgement (the “day of the Lord”) and God’s blessing—the Messiah will come and lead their nation. The passage quoted by Peter on the day of Pentecost mentioned God’s blessing (Joel 2:28-29; Acts 2:17-18) and God’s judgment (Joel 2:30-32; Acts 2:19-21).
Joel 2: 28-29
“And afterward, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions. Even on my servants, both men and women, I will pour out my Spirit in those days” (Joel 2:28-29).
As the context is “afterward”, these verses may apply after the day of the Lord. So after God punishes the rebellious, He rewards repentant Jews with the indwelling of the Holy Spirit.
In Old Testament times, the Holy Spirit is generally among the community of Israel, but not in the individuals (Is. 63:11). Instead, the Holy Spirit only came upon particular people for particular tasks. For example:
– The Holy Spirit empowered Joseph (Gen. 41:38), Moses and Joshua.
– The Holy Spirit empowered craftsman (Ex. 31:2-5) and Gideon and Samson (Jud. 6:34; 14:6)
– The Holy Spirit empowered prophets (Ezek. 11:5; Mic. 3:8; Zech. 7:12; Acts 28:25)
– 70 elders prophesied when the Spirit of the Lord came on them (Num. 11:24-30).
– The Spirit of the Lord came on David and departed from Saul (1 Sam. 16:13-14).
When the task was accomplished, the Holy Spirit would leave the person. David said, “Do not cast me from your presence or take your Holy Spirit from me” (Ps. 51:11). So, in Old Testament times the empowering of individuals by the Holy Spirit was selective and temporary.
Joel 2:28-29 predicts a change where the Holy Spirit will be poured out on all kinds of people. Instead of selected individuals, God says it will regardless of gender (“sons and daughters”, age (old and young), or social class (includes slaves) and maybe race (includes Gentile slaves). The example given is prophesy which was a message from God enabled by the Holy Spirit. This is different to the rest of the Old Testament because it indicates the Holy Spirit coming on people in general and not only particular individuals. Instead, it’s similar to the promised new covenant, which included “I will put my Spirit in you” (Ezek. 36:26-27).
Of course, the Holy Spirit’s current role of indwelling believers and abiding with them “forever” is also a great contrast to the Old Testament situation (Jn. 14:16).
Joel 2: 30-32
On the day of Pentecost, Peter also quoted from, “I will show wonders in the heavens and on the earth, blood and fire and billows of smoke. The sun will be turned to darkness and the moon to blood before the coming of the great and dreadful day of the Lord. And everyone who calls on the name of the Lord will be saved; for on Mount Zion and in Jerusalem there will be deliverance, as the Lord has said, even among the survivors whom the Lord calls” (Joel 2:30-32).
The day of the Lord is the time of judgment associated with the blessing given in Joel 2:28-29.
What did Joel 2:28-32 mean then?
Joel was given a revelation of a future time when a period of judgment (v.30-32) is followed by a time of blessing (v.28-29). Wonders in the heavens and on earth precede the judgment (day of the Lord). As judgment was often associated war, the meaning to the Israelites of that time could be that they will by invaded by an enemy, but God would deliver the faithful who would be empowered by the Holy Spirit. As afterwards “all people” have faith in God, it seems as though all the unfaithful people are destroyed in the judgment. Or it could mean that Israel is physically delivered from God’s judgment and its enemies destroyed. When the prophecy was given their enemies were the Phoenicians, Philistines, Egyptians and Edomites (Joel 3:4, 19).
The phrase “all people” (Strongs #3605, #1320) could mean every person, people from all categories in society, or all nations. As the context is “Your sons and daughters”, “Your old men” and “Your young men”, it probably means every Israelite. To call “on the name of the Lord” meant to trust and respond to God the Father (Mt. 7:21; Jn. 6:29). It shows God’s mercy in offering a way of escape to those facing judgment. They will survive the day of the Lord.
The principle of Joel 2:28-29 is that in future God will empower all the faithful Israelites with the Holy Spirit.
What does Joel 2:28-32 mean now?
With the benefit of additional revelation in the New Testament and the benefit of hindsight, we can understand more about Joel’s prophecy.
The law of double reference helps to understand some of these Old Testament prophecies—some of them had both an immediate partial fulfilment and a distant complete fulfilment. Some of the Jewish prophecies about the “day of the Lord” were partially fulfilled when Jerusalem was conquered by the Babylonians in 586 B.C and by the Romans in AD 70. But John also prophesised about the day of the Lord in AD 95 (Rev. Ch. 6-20). So the final day of the Lord is yet to come. It’s associated with Christ’s second advent.
What about times of blessing? It’s difficult to identify periods when Israel has been blessed since Joel’s time. The only clear application of Joel’s prophecy to times of blessing is that made on the day of Pentecost by Peter, which is the subject of this post. Soon after this Peter said that the promised time of blessing was still future (Acts 3:21). It’s associated with Christ’s millennial kingdom.
So we understand that Joel 2:28-32 is a prophecy about events associated with Christ’s second coming and His millennial kingdom.
When Peter quoted from Joel, he changed the introduction from “And afterward”, to “In the last days”. As he is speaking to Jews and it was before the New Testament was written, they would have understood the “last days” from the Old Testament where it can mean the coming tribulation or the Millennial kingdom (Dt. 4:30; Isa. 2:2; Dan. 10:14; Hos. 3:5; Mic. 4:1).
Peter also added “God says” to the quotation to emphasise that these were the words of God written by the prophet Joel. This is like a prophet saying “The word of the Lord came to me, saying” (Jer. 1:4).
Peter changed the word “dreadful” to “glorious” when describing the day of the Lord (Joel. 2:31; Acts 2:20). The reason for this maybe that He was associating this occasion with Christ’s second coming (Ti. 2:13).
Peter also added “and they will prophesy” at the end of v.18. This phrase is repeated from the previous verse for emphasis. Also he stopped half way through Joel 2:32 omitting, “for on Mount Zion and in Jerusalem there will be deliverance, as the Lord has said, even among the survivors whom the Lord calls”. This could be so he could finish the quote with “And everyone who calls on the name of the Lord will be saved” to indicate what his audience needed to do when they were convicted of their sin (Rom. 10:13). In this context, they are spiritually saved from God’s judgment. And “the Lord” is Jesus Christ. Also, he didn’t want to make the application to deliverance from an army.
There is another difference between what happened on the day of Pentecost and Joel’s prophecy. The spiritual gift that occurred on the day of Pentecost was speaking in other languages, while Joel referred to prophecy. So the emphasis is on the Holy Spirit who gives the gift, not on the particular spiritual gift.
With the benefit of additional revelation in the New Testament and the benefit of hindsight, we can understand more about Peter’s sermon. He was announcing to the Jews that what they saw on the day of Pentecost was a fulfilment of Joel’s prophecy. But this is only a partial fulfilment because John also prophesised about the day of the Lord in AD 95 (Rev. Ch. 6-20). Also, the Holy Spirit was poured out on believers, not “on all people”. Also, there were no wonders in the heavens on the day of Pentecost (Mt. 24:29; Acts 2:19-20). Although some argue they were fulfilled at the crucifixion or figuratively on the day of Pentecost. So the final day of the Lord is yet to come. This is associated with Christ’s second advent and His millennial kingdom.
Peter was announcing to the Jews that through Jesus Christ, God had now brought in the promised new covenant. This meant that the Holy Spirit will be poured out on all kinds of people regardless of gender (“sons and daughters”, age (old and young), or social class (includes slaves) and maybe race (includes Gentile slaves). The example given is prophesy which was enabled by the Holy Spirit. Updating the principle from Joel 2:28-29 to the day of Pentecost gives: God now empowers all His followers with the Holy Spirit.
Who were “all people” who received the Holy Spirit? It wasn’t every Israelite. Afterwards, Peter preached, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children (Jews) and for all who are far off (Gentiles)—for all whom the Lord our God will call” (Acts 2:38-39). So, on the day of Pentecost the Holy Spirit was given to those who repented and were baptized. Although they were mainly Jews, Gentiles weren’t excluded. They were people of every gender, age and social class.
It was also a fulfilment of Christ’s promises to send the Holy Spirit (Lk. 24:49; Jn. 7:37-39; 14:16-26; 15:26 – 16:15; Acts 1:3-5; 2:33).
What does Acts 2:17-18 mean?
It meant that from that time onwards, all those who accepted God’s gift of salvation through Christ would receive the Holy Spirit. This was the new era of the church age which replaced the era when the Israelites lived under the Law of Moses. It doesn’t mean that all will prophesy. Instead the New Testament teaches that each believer will have at least one spiritual gift.
Today, we are still in the church era, and the Holy Spirit still indwells all believers. But the church’s foundation was laid almost 2,000 years ago. It is founded on Christ’s completed work (1 Cor. 3:11) as taught by the apostles and New Testament prophets (Eph. 2:20; 3:5). This work was completed in the first century AD and we have a record of this foundation in the New Testament. So, in this sense, we no longer have apostles or prophets in the church today because these gifts are no longer required now the church’s foundation has been laid.
Peter was pointing out a similarity between what happened on the day of Pentecost and events associated with the second coming of Christ. This involved the activity of the Holy Spirit.
What doesn’t it mean today?
Be careful of using Acts 2:17-18 to over-ride other verses in the New Testament. For example, it doesn’t mean that:
– every Christian has the gift of prophecy regardless of gender, age, or social class and maybe race, or
– every Christian can prophesy (or preach or teach) at a church meeting regardless of gender, age, or social class and maybe race.
Instead, prophecy was used to illustrate the fact that every Christian is indwelt by the Holy Spirit regardless of gender, age, or social class and maybe race.
There are similar messages to this in other New Testament Scriptures. For example, when the household of Cornelius accepted the gospel message, “The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on Gentiles” (Acts 10:45). Now Gentiles could be God’s people who are indwelt by the Holy Spirit.
Also, in the church people of various genders, ages, social classes and races are empowered by the Holy Spirit:
“There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus” (Gal. 3:28).
“Here there is no Gentile or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all” (Col. 3:11).
Quotation from the Old Testament
According to Fruchtenbaum, Peter’s quotation in Acts 2 of Joel 2 is a literal fulfilment of an application from the Old Testament.
“Virtually nothing that happened in Acts 2 is predicted in Joel 2. Joel was speaking of the outpouring of the Holy Spirit on the nation of Israel in the last days. However, there was one point of similarity, an outpouring of the Holy Spirit, resulting in unusual manifestations. Acts 2 does not change or reinterpret Joel 2, nor does it deny that Joel 2 will have a literal fulfilment when the Holy Spirit will be poured out on the whole nation of Israel. It is simply applying it to a New Testament event because of one point of similarity.”
We have seen that Acts 2:17-18 shows that Joel’s prophecy (Joel 2:28-29) had a partial fulfilment on the day of Pentecost, but the complete fulfilment is still future. The thing they had in common was the outpouring of the Holy Spirit. Since the day of Pentecost the Holy Spirit indwells all believers. But in a coming day after the wicked have been judged, everyone will be empowered by the Holy Spirit as prophesised by Joel.
The fact that God now empowers all His followers with the Holy Spirit is a challenge and an encouragement. Do you have this power in your life? If the answer is yes, does the presence of the Holy Spirit encourage you to live for Jesus Christ?
Fruchtenbaum A.G (1992) “Israelology: The missing link in Systematic theology”, p. 844-845
Written, March 2016
The Town of Paradise is in Newfoundland, Canada and there is an area near Boston, Ohio, called Hell Town. Place names arouse particular connotations, connections and feelings. The Old Testament prophets and Jesus used such associations in their teaching. For example, when Jesus spoke about what we call hell, He used the Greek word Gehenna. But what did the word “Gehenna” mean to those living in Jerusalem in the 1st century AD?
The ancient city of Jerusalem was bounded by Kidron valley on the east and Hinnom valley on the south and west. The boundary between the Israelite tribes of Judah & Benjamin was along Hinnom valley (Josh. 15:8; 18:16). The Greek word for this valley was Gehenna (Strongs #1067). Today it is called Wadi er-Rababi. The valley was probably named after a Jebusite named Hinnom. The southern part of Hinnom (#2011) valley is also lowest point near the ancient city. This area, named Topheth, was where there was child sacrifice to the god Molech in the 7th and 8th centuries BC and after this it was a garbage dump.
Topheth in the valley of Hinnom was a place of idol worship. The wicked kings Ahaz and Manassah of Judah practiced child sacrifice here (2 Ki. 16:3; 21:6; 2 Chron. 28:3; 33:6). Parents would sacrifice their children in the fire on shrines to Molech, the god of the Ammonites (1 Ki. 11:5; 2 Ki. 23:10), which was prohibited by the law of Moses (Lev. 18:21; 20:2). It was a place of burning (Jer. 7:31; 32:35). Child sacrifices were also made to Baal (Jer. 19:5; 32:35).
During king Josiah’s reforms in the 7th century BC he demolished the pagan shrines and made them ceremonially unclean by covering the sites with human bones (Num. 19:16; 2 Ki. 23:10-14).
So in the first instance Gehenna was the site of horrendous fiery idolatry, which was destroyed by a godly king.
After this we time read that one of the southern gates of Jerusalem was called the Potsherd gate (Jer.19:2). Potsherd is broken pottery. This gate led to the valley of Hinnom where potsherds were thrown (Jer. 19:10-11). It was later known as the Dung gate (Neh. 2:13; 3:13-14; 12:31). The Potsherd/Dung gate overlooked the valley, which was the main dump for broken pottery and other garbage.
The sacrificial laws God gave Israel required that the dung and certain portions of sacrificial animals were to the taken outside the camp (beyond the city walls in temple times) and burned (Ex. 29:14; Lev. 4:11-12; 8:17; 16:27).
So in the second instance Gehenna was a garbage dump for the disposal and burning of refuse.
Symbol of God’s judgment on Judah
Jeremiah used a clay jar in a dramatic message to the people of Jerusalem (Jer. 19:1-15). It was delivered at the Potsherd gate overlooking Topheth. After he smashed the jar, he claimed that God says “I will smash this nation and this city” and “I will make this city like Topheth” (Jer. 19:11-13NIV). He also predicted that the valley of Hinnom would be a vast cemetery (Jer. 7:30-34; 19:6). Just as the jar was smashed, the city will be destroyed and the people buried in the valley of Hinnom. Jerusalem will become a waste land devoid of life and littered with corpses and fires like Topheth. This was fulfilled when the Babylonians invaded Jerusalem in 586 BC.
So in the third instance Gehenna was a symbol of God’s judgment on Jerusalem when they were invaded by the Babylonians.
Symbol of hell
In the 7th century BC Isaiah used “Topheth” as a metaphor for hell when he says its burning fires are ready to welcome the wicked king of Assyria (Is. 30:33). Elsewhere the Bible says that God’s enemies are judged by fire (Isa. 31:9; Zech. 12:6; Rev. 20:9-10). The image of everlasting punishment of God’s enemies in Isaiah 66:24 is also associated with Gehenna. It describes people looking at the valley of Hinnom, which was a picture of hell.
Jesus used the Greek word Gehenna 11 times in the New Testament. In four of these instances it is associated with fire (Mt. 5:22; 18:9; Mk. 9:43, 45). A person goes there after death; they are sent there by God: “Fear Him who, after your body has been killed, has authority to throw you into hell” (Lk. 12:5). Both body and soul are destroyed there: “be afraid of the One who can destroy both soul and body in hell” (Mt. 10:28). And it is eternal: “the fire never goes out” (Mk. 9:43). It is clear that this is a figure of speech and that Jesus wasn’t referring to going to the valley of Hinnom.
In this context, Gehenna is used to describe the “eternal fire prepared for the devil and his angels” (Mt. 25:41); “the darkness, where there will be weeping and gnashing of teeth” (Mt. 8:12); “the blazing furnace, where there will be weeping and gnashing of teeth” (Mt. 13:42, 50); and “this place of torment” (Lk. 16:28). It’s a place of eternal punishment for unbelievers in contrast to the eternal life of believers (Mt. 25:46). Elsewhere it is called “everlasting destruction and shut out from the presence of the Lord” (2 Th. 1:9); “blackest darkness” (2 Pt. 2:17; Jude 13); “the second death” (Rev. 2:11; 20:6; 21:8); “the fiery lake of burning sulfur” and “the lake of fire” (Rev. 19:20; 20:10, 14). It’s the final destiny of sinners who refuse God’s revelation and Christ’s offer of forgiveness.
According to the English dictionary, the word “hell” means “a place or state of existence where the wicked are punished after death”. So in the New Testament the Greek word Gehenna is used as a metaphor for hell. This isn’t evident to most readers because it is translated “hell” in modern English Bibles.
So in the fourth instance Gehenna was a symbol of God’s judgment of unbelievers in hell.
Symbol of Satan
James also uses the word Gehenna in his letter to Jewish Christians. In the context of a series of metaphors for uncontrolled speech, he writes “The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole body, sets the whole course of one’s life on fire, and is itself set on fire by hell” (Jas. 3:6). Uncontrolled speech destroys our life like a wildfire destroys everything in its pathway. Then it says that hell (Gehenna) is the source of this evil. Because hell matches the characteristics and destiny of Satan, this is a figurative way of saying that Satan is the source of this evil.
So in the fourth instance Gehenna was a symbol of Satan.
The Bible doesn’t say where hell is. But the valley near Jerusalem called “Gehenna”, was a symbol of hell. People living in Jerusalem in the 1st century AD would have associated this valley with the wickedness of child sacrifice, the desolation of a garbage dump, the invasion of Judah by the Babylonians, the eternal punishment of the wicked in hell and Satan the source of all evil.
The only way to avoid hell is to listen to the message of Scripture (Lk. 16:27-31). Let’s believe that Jesus died so that we don’t have to endure its eternal suffering (Jn. 3:16).
Written, February 2016
Also see other articles on places in the Bible:
Bethlehem, God’s solution to our crises
Babylon, center of humanism and materialism
Lessons from Egypt
Lessons from Sodom
Massacres and miracles in Jericho
Rebellion and deception at Samaria
Nineveh experienced God’s mercy and justice
Worshipping God and idols at Bethel
Many battles at Megiddo
Sin is serious and dangerous
A warning was given last month in Washington USA when arsonists lit several fires during a period of high fire danger. Some of the fires were started by fireworks. Authorities stressed that fires have a cost and sometimes they costs lives.
Today we look at how Jeremiah gave the Jews a wake-up call by reminding them of the dangerous situation that threatened their lives and their nation. We will see from Jeremiah 2-6 that God will punish them because of their continual sinfulness and the only way out is to repent and turn around and follow Him.
The Israelites were God’s special people whom He rescued from Egypt so they could live in Canaan. The laws He gave them to follow through Moses are given in the books of Exodus to Deuteronomy of the Bible. After peaking in the days of King Solomon, their land was divided into two with Israel in the north and Judah in the south. Then in 722 BC, the Assyrians destroyed the northern kingdom of Israel, so only Judah was left.
Jeremiah preached for 40 years (626 BC to 586 BC) to those living in Judah during the reign of their last five kings about 600BC. At this time Judah was a weak nation; surrounded by many enemies including the superpowers of Egypt to the south, and Assyria and Babylonia to the north.
Jeremiah was part of a line of Old Testament prophets. He lived about 100 years after Isaiah and Micah and at the beginning he was a contemporary of Zephaniah and Nahum and later of Obadiah and Habakkuk.
The main theme of these prophets was predictions of God’s punishment and God’s restoration of His people. We will see that this is what Jeremiah prophesied as well.
At this time, the Judeans were threatened by foreign enemies and idolatry and sinfulness were prevalent. They were no longer following the laws given to Moses. So Jeremiah warns them of the consequences of their behavior.
Will Judah past the test?
Prophets like Jeremiah spoke God’s words to His people. They were like watchmen up on a city wall who see a threat and sound a trumpet to warn of danger (Jer. 6:17; 2 Ki. 17:13). Jeremiah often says: “The word of the Lord came to me”; “The Lord said to me”; and “This is what the Lord says”. That’s the sign of a prophet. These messages would have been given many times, to many people. They are important pleas, commands and predictions from God, and not just a report of historical events. They demanded a response by the people of Judah.
There are three main themes in this passage: Judah’s sin, their need for repentance, and God’s punishment. The relationship between these themes is shown in the schematic diagram which shows that because of their sin, God gives them a wake-up call (a warning) through Jeremiah. There are two possible responses. One is to take notice and repent, which leads to restoration. The other is to ignore and not repent, which leads to punishment.
What is sin? The two main Hebrew words that are translated “sin” occur at least 30 times in the book of Jeremiah (Strongs #2398 and #2403). In these verses they mean not obeying God and rebelling against God (by breaking the covenant, by worshipping idols and by rejecting Jeremiah’s messages). They are associated with wickedness, wrongdoings, crimes, and guilt. And they lead to punishment. So sin is rebellion against God (Dt. 9:7; Josh. 1:18). It’s when we prefer anything or anyone above God (Rom. 1:18-32). It’s not being God-centred. And the Bible says when we ignore God, we have a depraved mind.
What is repentance? The main Hebrew word translated “repent” (#5162) means a change of mind, particularly turning from sinfulness to follow God. It’s a change of mind that results in a change of behavior. It’s a change of attitude towards God. Another Hebrew word that means “turn back or return” (#7725) is also translated “repent” (5:3; 15:19; 34:15). So repentance is a U-turn; a change of direction.
In this passage God is testing the people of Judah like a metallurgist tests ore that has been mined (Jer. 6:27-30). How will they respond to Jeremiah’s warning? Will they pass like good ore or will they fail like worthless ore?
We will look at each of these themes in turn starting with Judah’s ongoing sinfulness.
Judah’s sin (2:1-3:10)
In a criminal court a person is charged with a crime. If they are proven guilty of the offense, a judgement is issued as punishment. In this passage Jeremiah gives God’s case against His people Judah (Jer. 2:9). Because God knows and sees everything, they are guilty of these charges.
He lists their sins (2:1-13; 20-36; 3:1-10; 5:1-5, 12-13, 20-31; 6:10-21). He says that everyone rebelled against God; the leaders, the priests and the prophets (2:8, 26). All ages were involved, including grandchildren (2:9). It happened everywhere across the land (2:20; 3:2). Instead of following the God who brought them to Canaan, they followed worthless idols (2:5, 8, 11). The term “worthless idols” is mentioned 8 times in Jeremiah. They are shonky – they can’t deliver what they promise.
It was shocking. They abandoned and ignored God and ran after worthless idols (2:12, 13, 25). So Jeremiah says, “My people have exchanged their glorious God for worthless idols” (2:11NIV). They broke off their covenant with God (2:20). The covenant was like a marriage covenant – God was like the husband and they were like the bride (2:2). It was also like a Suzerain-Vassal covenant or treaty – God was like the great king and they were like one of his subject kings. But they loved idols instead of loving God (2:25). So they forgot God (2:32).
But they ask God to rescue them from trouble (2:27)! And they blame Him for their troubles (2:29)!
They didn’t learn anything from what happened to the northern kingdom of Israel (3:6-10). About 100 years earlier Israel was conquered and captured by the Assyrians as punishment for their idolatry, but now Judah was practicing the same idolatry. They should have known that God doesn’t tolerate continual sin.
People claimed to follow God, but kept on being unfaithful and wicked (3:4-5, 6, 8, 11, 12, 14, 22). And they had no sense of guilt or shame (3:3; 6:15; Prov. 3:20). It was like leaving their spouse and committing adultery and prostitution (3:1-3). It was spiritual adultery.
They were all greedy (6:13). They oppressed the poor and needy, but say they’ve done nothing wrong (2:34-35; 5:28). No one was honest (5:1-2). They were deceitful and didn’t respect God (5:22-24, 27). Also, instead of trusting in God’s protection, they formed alliances with Egypt and Assyria (2:18, 36).
Jeremiah said, “The prophets prophesy lies (false prophets), the priests rule by their own authority (not God’s), and my people love it this way” (5:31). The false prophets predicted peace while God predicted their defeat and captivity (5:12-13; 6:14).
They ignored Jeremiah’s warning. “The word of the Lord is offensive to them; they find no pleasure in it” (6:10). It was a sad state of affairs.
In 2009, Britain’s most violent prisoner Charles Bronson said he was not ashamed about his past. He has spent 35 years in prison due to violent attacks on prison staff and other prisoners. Like the people of Judah he continued to offend and had no desire to change his ways.
What about us? Do we realise that “everyone has sinned; we all fall short of God’s glorious standard” (Rom. 3:23NLT)? Are we aware of our sins and shortcomings? Have we trusted in Jesus as the Savior who took the punishment for these? Sin is serious because it leads to God’s punishment.
The Bible says that Christians are the bride of Christ (1 Cor. 11:2; Eph. 5:24-27). Are we faithful to the Lord, or are we guilty of spiritual adultery? How much time do we spend on worthless activities or on worthless idols? Is our conscience working? Or do we keep giving in to sinful desires and let sin control the way we live (Rom. 6:12-14)? Have we stored God’s word in our mind so we mightn’t sin against Him (Ps. 119:11)?
Jeremiah spoke to wake up the people of Judah to their sin and its consequences in order to move them to repent and change their behavior. The second theme is Judah’s ongoing need for repentance.
Judah’s need for repentance (3:11-4:4)
First God pleads for the people of Israel who had gone into Assyrian captivity to acknowledge and confess their guilt and change direction to follow the Lord (3:12-14, 22:4:1). He says “return faithless people, for I am your husband” (3:14). God is willing to forgive His people, but they are unrepentant (3:19-20). They need to repent by turning away from idol worship to worshipping the God who created the universe and gave them wonderful promises (4:1-4). Up to now God thought they would return to Him, but they didn’t (3:7, 10, 19).
If they repent while in exile, God says that He will not be angry forever and will bring them back to Jerusalem (3:12, 15). So repentance leads to restoration. This is consistent with the covenant which says that after they have paid for their sins, confessed their sins and their hearts are humbled, God will remember the covenant and restore them back to their homeland (Lev. 26:40-45).
Although the people of Judah heard this message, they didn’t repent by responding to God’s messages and punishments (5:3). Instead they hardened their hearts “and refused to repent”. But if they didn’t repent, then they too faced certain punishment (18:7-11).
Then there is a vision of the coming time when the Jews will repent (3:21-25). There will be weeping as they confess their sins and disobedience. They will feel shame and disgrace and turn to follow God once again. There is also a vision of the coming time called the Millennium when they will have a change of heart and Israel and Judah will be reunited and restored (3:15-18).
Recently Special Operations Commander Craig Smith was in the middle of teaching a swift-water rescue class on Texas’ Comal River, when he spotted a child who had been swept out of his inner tube by a fierce current and dragged under the water. So he jumped in with a line and pulled the boy to safety. He said the near-drowning served to show how dangerous the water can be. Likewise sin is dangerous unless we are rescued by confessing our sins.
Paul told people to repent and turn to God by trusting that Jesus paid the punishment for our sins (Acts 20:21; 26:20). They needed to change their minds about Jesus. When we confess our sins in this way we are forgiven by God because Christ’s death paid the penalty for our sins – past, present and future. Our destiny changes from hell to heaven and we can enjoy daily fellowship with God. Have we told God we are sorry for our sins in this way? Many of those who believed in Ephesus showed their repentance by publicly burning their sorcery scrolls (Acts 19:17-19). Is our new allegiance obvious to others?
Sin spoils a Christian’s fellowship with God. When we confess our sins they are forgiven by God and our daily fellowship with God our Father is restored. “If we confess our sins to Him, He is faithful and just to forgive us our sins and to cleanse us from all wickedness” (1 Jn. 1:9NLT). Do we tell God we are sorry for our sins in this way (1 Jn. 1:5-2:2)?
The third theme is Judah’s punishment if they are unrepentant.
Judah’s coming punishment (4:5-6:30)
One of God’s tests is to send a drought to see if they will turn away from their unfaithfulness (3:3; 5:24-25). Drought was one of the punishments for disobeying the covenant (Lev. 26:19-20; Dt. 28:22-24). They should’ve known this, but they continued in their wicked ways. As they continually refused to repent, the time came when punishment was inevitable.
So Jeremiah predicts that the Babylonians will come from the north and conquer Jerusalem after a siege and take them into exile as slaves (2:14-19, 37; 4:5-31; 5:6-11; 14-19; 6:1-9, 12, 22-26). It will be a terrible time and they are told to “mourn with bitter wailing”. Towns will be destroyed and the land ruined in this disaster. They would lose their houses, fields, wives and children. But a remnant would survive (5:10, 18). The Babylonians are God’s instrument of punishment. It’s punishment for their disobedience as promised in the Pentateuch (Lev. 26:31-35; Dt. 28:32-37, 49-68). This happened near the end of Jeremiah’s ministry.
As mentioned earlier, how will they respond to Jeremiah’s warning (6:27-30)? Will they pass the test like good ore or will they fail like worthless ore? They fail because they “rejected the word of the Lord”, which came through Jeremiah (Jer. 8:9).
In July 2015 the annual pilgrimage to the mountain of Croagh Patrick in Ireland was cancelled due to treacherous weather conditions. Powerful winds, heavy rain and thick fog reduced visibility to less than 3 meters. However, several hundred people, including families with young children, ignored the warnings and attempted to set out from the base at Murrisk. Some people were treated by medical volunteers, including a 14-year-old girl suffering from hypothermia. So, people ignore warnings today, just like the people of Judah ignored Jeremiah’s warnings.
What about us? The Bible says, “We must pay the most careful attention, therefore, to what we have heard, so that we do not drift away. For since the message spoken through angels was binding (the Mosaic covenant was given by angels; Acts 7:53; Gal. 3:19), and every violation and disobedience received its just punishment, how shall we escape if we ignore so great a salvation? This salvation, which was first announced by the Lord, was confirmed to us by those who heard Him” (Heb. 2:1-3). If the Jews disobedience was punished, as it was, then disregard for the good news about Jesus will bring greater punishment. Do we pay careful attention or ignore this great salvation?
We have seen that Jeremiah warned the Jews by reminding them of the dangerous situation that threatened their lives and their nation. Continual sin is serious and dangerous. Jeremiah’s message was that God will punish them because of their continual sinfulness and the only way out is to repent and turn around and follow Him. And the punishment is that the nation was conquered and the people were taken as salves to Babylon. But those who repented were able to return to restore the nation 70 years later.
Today God also says that we are in a dangerous situation. Sin is serious and dangerous. Unless we follow Jesus, we face God’s punishment. Because we’re all sinners, we’ll all die unless Christ returns beforehand. What happens after death depends on whether we have decided to follow Jesus or not. Those who don’t repent face eternal torment, while those who do repent face eternity with our creator and redeemer.
Let’s spread the message about the seriousness of sin and ignoring what God has done for us. We need to recognise our sinfulness and repent by turning around and accepting that Jesus took our` punishment.
Written, October 2015
Jeremiah’s letter to the exiles
Recently a friend of ours died of leukaemia. His family cared for him while he was in palliative care. It was a hopeless situation. They knew he wasn’t going to be healed. Yet they prayed for God’s will to be done and the funeral was a celebration that he had been delivered from his suffering and was now with the Lord.
Jeremiah’s letter to Jewish exiles in chapter 29:4-23 shows that for God’s people, the situation is never helpless or hopeless because He promises ultimate deliverance and restoration.
Jeremiah prophesized during the last 40 years of the nation of Judah (626 – 586 BC). At this time Judah was influenced by three foreign powers: Egypt, Assyria, and Babylonia. There was tension between these super powers for world supremacy (like between USA, Russia and China today). Power shifted from Assyria and Egypt to Babylonia when Assyria was conquered in 612BC and Egypt conquered in 605BC. These large nations dominated the smaller ones. The Assyrians and Babylonians used their overwhelming military force to terrorize the people of the lands they invaded. They also took heavy tribute and deported masses of people into slavery. So Judah was a weak nation that was surrounded by many enemies.
Jeremiah prophesized during the reign of five kings: Josiah, Jehoahaz, Jahoiakim, Jehoichin and Zedkiah. All of these kings except Josiah “did evil in the eyes of the Lord”.
Jeremiah was part of a line of Old Testament prophets. At the beginning he was a contemporary of Zephaniah and Nahum and later of Obadiah and Habakkuk.
The prophets before Zephaniah announced God’s judgment and God’s restoration of Judah. This was also Zephaniah’s message. Nahum predicted the destruction of Nineveh, the largest city of the time. This would have been good news for Judah who had been threatened by Assyria since the fall of Samaria in 722 BC. It showed that God judges His enemies.
Later in Jeremiah’s period, Obadiah pronounces judgment on Edom, one of Judah’s closest enemies and predicts Israel’s restoration. Habakkuk complains to God because He’s doing nothing about the terrible violence, wrongdoing, destruction, strife, and injustice in Judah. He is perplexed when told that the pagan Babylonians were going to invade Judah. But God reassures him that the Babylonians will eventually be punished as well.
In the book of Jeremiah, he speaks out against the sins of Judah (Ch. 1-38). He warned them for at least 23 years (Jer. 25:2-3). The punishment for these is that they will be invaded by Babylon and taken captive. Chapter 29 is a letter that Jeremiah wrote to all the Jewish captives in Babylon (Jer. 29:4). After chapter 29, Jeremiah predicts that the Jews will be released from captivity and able to return to re-establish their lives in their homeland. He also predicts living under the Messiah with a new covenant.
The letter, written by one of God’s prophets, is comprised of commands and promises (Jer. 29:45-23). This means that it was a command to be followed by the Jewish exiles and promises they were to believe.
The Babylonians attacked Jerusalem three times. On the first occasion in 605 BC, Judah became a vassal state and paid tribute to Babylon and a group of people including Daniel was carried off to Babylon (2 Ki. 24:1-2). Then they laid siege to Jerusalem in 598-597 BC, replacing the king, taking tribute, and taking about 10,000 Jewish captives to Babylon (2 Ki. 24:8-17). Then they laid siege to Jerusalem again in 588-586 BC, destroying the city and taking more Jewish captives to Babylon, including the king (2 Ki. 25:1-21). Instead of being a nation, Judah was now a province of the regional superpower. The remaining Jews, including Jeremiah, fled to Egypt for safety (Jer. 41:16 – 44:30). This wasn’t unexpected because it was the ultimate punishment for breaking their covenant with their God (Lev. 26:31-33; Dt, 28:49-68). Everything that God had done for them since they left Egypt would be destroyed. The goal of the punishment is their repentance (Lev. 26:40-41).
So after being warned for at least 100 years, Judah has finally been punished for their sins. The captives in Babylon were suffering grief and loss, forced relocation and slavery. They probably feared the worst and thought their fate was similar to that of Israel in 722 BC. Over 136 years ago, the Assyrians invaded and destroyed the kingdom of Israel and took captives and the people were scattered to other nations. That was the end of the kingdom of Israel and there was no way it could be restored. It seemed the same when Babylon invaded Judah. So the Jews in Babylon thought this was the end of their nation. They cried in despair as they were in a helpless and hopeless situation (Ps. 137:1). Jeremiah also lamented because he saw the destruction of Jerusalem (Lamentations).
Jeremiah also predicts the destruction of those who didn’t go into exile (v.15-19). It’s punishment for their disobedience. They didn’t deserve God’s protection like those sent into exile (Jer. 24:5-7).
What a surprising letter from Jeremiah! They are told to prepare for a long captivity (v.4-7) by settling down to live for a long time in Babylon. To establish families and raise children among themselves; but don’t intermarry with foreigners. God wanted them to grow in number, not dwindle.
Usually captives hate their captors. But the Jews are told to pray for Babylon! To pray for their enemy! To seek Babylon’s peace and prosperity so things will go well for them as well. To pray for the prosperity of their enemy!
What did the exiles think of Jeremiah? Whose side was Jeremiah on, first he says to surrender to the Babylonians and now when they are prisoners of war (POW) he says this? Has he lost his marbles?
Australian POWs in World War 2 endured hard labor working on roads and battling to survive the harsh Austrian winter. Under their German masters, it seemed a hopeless situation. But after 12 months they began receiving Red Cross packages with food clothes and medicine, which were like a ray of light in a sad, dark part of the world. These helped many POWs to survive.
Through the fall of Jerusalem, the exiles learnt that God eventually judges sin (many died, others were POWs, some escaped and their capital city was destroyed). Also, what seemed to be the worst to the captives (being POWs), was actually the best because they would be kept safe in Babylon (most of the rest died). Also, they were to accept the situation that God had placed them in and not hope for something better.
Then God warns the exiles not to be deceived by false prophets who were prophesying lies in God’s name (v.8-9, 21). They contradict the words of Jeremiah (Jer. 27:16-22; 28:3). The captivity was to be 70 years, not two (Jer. 25:11-12; 28:3, 11; 29:10)! God’s prophets predicted disasters, but the false prophets predicted peace (Jer. 14:13-16; 23:17; 28:8). One of them sent a letter to the priests rebuking them for not putting Jeremiah in prison (v. 24-27). Because of their lies and adultery, Jeremiah predicted they would be put to death by the king of Babylon (v. 21-23).
Jeremiah tells the captives to not be gullible by believing their lies. Instead, they should ignore them and not listen to them.
After the shooting down of Malaysia Airlines flight MH17 over the Ukraine in 2014, the Russians claimed that the missile was fired by a Ukrainian fighter jet. They were telling a lie.
So the lesson for the exiles to learn was to be discerning and listen to God’s prophets and not the false ones. They needed to know the difference between the two.
Next Jeremiah predicts deliverance and restoration for the exiles. He says that God will bring them back to their homeland after 70 years of exile. Those still alive at the time and their descendants would be able to return to Judah and rebuild Jerusalem, including the temple and the city walls. This restoration was predicted over 900 years beforehand (Dt. 30:3-5).
“For I know the plans I have for you,’ declares the Lord, ‘plans to prosper you and not to harm you, plans to give you hope and a future. Then you will call on me and come and pray to me, and I will listen to you. You will seek me and find me when you seek me with all your heart. I will be found by you,’ declares the Lord” (Jer. 29:11-14NIV).
God hadn’t forgotten them. In fact He had planned their future lives. These plans were for their collective good, to prosper them collectively and give them a hope and future to look forward to. There was hope for their nation after all. But the benefits wouldn’t come for 70 years! In the meantime they were POWs.
God’s plans to prosper the exiles and give them hope and a future (v.11) are described as their return to Judah from exile (v. 10, 14) and these plans were fulfilled with the decree of Cyrus in 538 BC (Ezra 1:2-4; Jer. 29:11). So this promise has already been fulfilled.
God also predicts that by that time they will return to following Him once again. This implies that they will confess and repent of their sins. The Bible teaches that their restoration was conditional on their repentance (Dt. 4:29-31). This shows God’s mercy and His commitment to the covenant made with their ancestors.
Al Jazeera journalist Peter Greste has just been released after 400 days in an Egyptian prison. He said the experience was a “baptism of fire” that helped him learn more about himself. It felt like a “near-death experience”, but also like a “rebirth” because he was given an opportunity to look back at his life.
So the lesson for the exiles to learn was that repentance was the way to a restored relationship with the Lord and to their release from being POWs in Babylon. This repentance was essential for their deliverance and the restoration and rebirth of their nation.
They also learnt that their situation is never helpless or hopeless because God promises ultimate deliverance and restoration from whatever situation they are in. The way to optimism is to remember that God has plans for their future. But there was no shortcut; they had to go through suffering along the way.
What are the lessons for us today?
What’s changed since then? We are God’s people today, but we are not a nation with their own home-land like the exiles. Jesus brought a new covenant. He prayed for His enemies (Lk. 23:34) and taught His followers to love their enemies (Mt. 5:44-45). Paul taught that we are to never take revenge, but leave that up to God (Rom. 12:19-21). Because, doing good to one’s enemy, instead of taking revenge, may bring about repentance.
The lesson that God eventually judges sin applies to us as well. People say, what’s God doing about the evil in the world? He seems absent. But the Bible says that He is patiently waiting for more people to turn to Him before He brings judgment (2 Pt. 3:9).
Also, what seems to be the worst for us may be the best because He knows us better than we know ourselves and He ensures that everything that happens to us is for our benefit (Rom. 8:27-28). That’s why God doesn’t always answer our prayers in the way we would like it.
The lesson to accept the situation that God had placed us in and not hope for something better applies to us as well. Paul gives an example of this for marriage (1 Cor. 7:17-20). He also wrote, “Rejoice always, pray continually, give thanks in all circumstances; for this is God’s will for you in Christ Jesus” (1 Th. 5:16-18).
Do we believe all we see on the internet? How gullible are we? How do we know what to believe? Do we compare what people say and write with Scripture? Because there are false teachers out there. In Jeremiah’s day they ignored gross sinfulness and said, God’s not going to judge us. They wanted God’s blessing without going through the suffering of the captivity. But the Bible teaches that suffering precedes blessing and glory, with Jesus the greatest example (Rom. 8:18; 1 Pt 3:18, 22). Christians should expect to suffer for their faith (1 Pt. 4:12-19). We should be skeptical of those who teach an “easy” Christianity that brings lots of benefits because our benefits are largely spiritual (Eph. 1:3-14). Also, beware of false hopes.
The lesson that repentance is the way to a restored relationship with the Lord applies to us as well. In the New Testament, God doesn’t promise to release us from our physical problems (if this happens it is a mercy), but deliver us from our spiritual ones. The steps of repentance include “Come near to God and He will come near to you” (Jas. 4:7-10).
As God’s plans to prosper the exiles and give them hope and a future was fulfilled in 538 BC, this promise isn’t for us today. But what sort of plans does God have for us? We can ask God in prayer (Jas. 1:5). Of course, He wants us to be faithful to Him in everything we do by following the commands and principles He gives for believers in the New Testament. We can begin by being faithful where we are (Mt. 25:21). As we do this, God usually reveals the next step. It’s one step at a time, not a jump to our final destiny.
The lesson that our situation is never helpless or hopeless applies to us as well. However, our ultimate deliverance and restoration is spiritual, not physical. When there’s despair, discouragement or bad news our hope is the good news of Jesus. Heaven is the ultimate hope for Christians, though we may have to go through suffering along the way.
We have seen from Jeremiah’s letter to the Jewish exiles that God judges sin (which is why they were POWs), and cares for His people and warns them not to be deceived by false prophets.
It shows that for God’s people, the situation is never helpless or hopeless because He promises ultimate spiritual deliverance and restoration.
Written, February 2015
A few weeks ago a Victorian woman died when she fell down a cliff in the Blue Mountains. She had ignored the warning signs and climbed over the safety fence. The police said it was a tragic warning for people to obey warning signs. Last week a British man also fell to his death off a cliff in Sydney after climbing a fence. It’s dangerous to ignore warnings.
In this article we are looking at the book of Zephaniah where the Jews are warned of an impending terrible destruction. We will see that, because of the sins of humanity, judgment is coming, but deliverance is promised for the repentant.
The Israelites were God’s special people who He rescued from Egypt so they could live in Canaan. The laws He gave them to follow are given in the books of Exodus to Deuteronomy of the Bible. After peaking in the days of King Solomon, their land was divided into Israel and Judah. Then in 722 BC, the Assyrians destroyed the northern kingdom of Israel.
Zephaniah was written about 630 BC during the reign of king Josiah (Zeph. 1:1). At this time Judah was a weak nation; surrounded by many enemies including the superpowers of Egypt, Assyria, and Babylonia.
Josiah’s father Amon and grandfather Manasseh were wicked kings who spread idolatry across Judah. They worshipped Baal, Asherah, and the stars and planets with child sacrifice to Molech and ritual prostitution (2 Ki. 21:6-9; 2 Chr. 33:6-9) and the righteous were martyred. Josiah turned back to God and repaired the temple, restoring temple worship in 622BC.
Zephaniah was part of a line of Old Testament prophets. He lived about 70 years after Isaiah and Micah and was a contemporary of Nahum and the young Jeremiah. He is recognised as the last prophet before the exile.
Before Zephaniah, Isaiah proclaimed God’s judgement and deliverance. He warned that Judah’s wickedness would be punished by the Babylonians. The judgment is called “the day of the Lord”. But they would be restored when the Messiah would reign. Micah also proclaimed God’s judgement and deliverance. He lists their sins, and predicts a ruler from Bethlehem and the restoration of a remnant. The main theme of these prophets was God’s judgment and God’s restoration of Judah. We will see that this is what Zephaniah prophesied as well. So he may have been already familiar with the content of his message from these earlier prophets.
When Zephaniah prophesised, the Judeans were threatened by foreign enemies and idolatry and sinfulness was prevalent. They were no longer following the laws given to Moses. So Zephaniah warns them of the consequences of their behavior.
God is the central character of the book of Zephaniah. At the beginning He is a merciless judge. But by the end He shows mercy and pardons people. The story is that God wants Judah to serve Him. But this is prevented by their sins. Through the judgment of “the day of the Lord”, Judah is restored to serve Him and they are joined by believing Gentiles.
The two main themes of Zephaniah are predictions of God’s judgment and God’s deliverance, which show His justice and mercy. Judah and other nations are to be judged and punished because of their sinfulness (1:2-3:8). This is to be followed by the restoration of a Jewish remnant (3:9-20). So an imminent threat is balanced by the hope of ultimate deliverance. The themes of judgment and restoration are linked by a call to repentance (2:1-3).
Looking at these linkages shown in the schematic diagram, four major themes can be identified: Humanity’s sinfulness, God’s warning, God’s judgment, and God’s deliverance. We will now look at each of these in turn.
Zephaniah shows that human sinfulness is a universal problem; it affected both Judah and the other nations.
The sins of Judah included: idolatry, syncretism (where God is worshipped through or alongside other gods), apostasy, violence, apathy, pride, love of money, oppression, rebellion, self-sufficiency, unruliness, ungodliness, greedy and corrupt leaders, lying, deceit, and thinking that God doesn’t punish sins or reward repentance. They didn’t “seek the Lord” or “inquire of Him” via prayer or the Scriptures (1:6). The sins of other nations included: pride, self-sufficiency, and insulting, mocking and threatening God’s people.
This sinfulness was the reason for God’s judgment. God had given His people standards to live by in the Mosaic law. So they should have known better.
Now we come to God’s response to their sins.
The prophets warned God’s people about the consequences of their sinfulness. They were breaking the covenant with their God. Instead of living like God’s people, they were living like pagans. They were breaking most of the ten commandments. The punishment for disobeying the covenant is given in the Pentateuch (Lev. 26:14-45; Dt. 28:15-68). It included being defeated by their enemies, having their cities besieged, plundered and destroyed and their people captured and scattered to other nations.
Zephaniah calls for repentance (2:3). “Seek the Lord, all you humble of the land, you who do what He commands. Seek righteousness, seek humility; perhaps you will be sheltered on the day of the Lord’s anger.” There is deliverance for the repentant who trust God. But Jerusalem is unrepentant (3:6-7). They didn’t learn from the mistakes of the northern kingdom about 100 years earlier that lead to them being captured by the Assyrians and destroyed as a nation. So God is merciful, He warns His people of the consequences of their behaviour. And we know that king Josiah did repent.
There are two possible responses to a warning. The first is to ignore it.
Now we come to the major theme of God’s judgment.
Judgment is predicted for both Judah and other nations for their ongoing sinfulness.
First for the Jews. The “day of the Lord” is a time of great judgement for Judah. The judgment is directed to the unrepentant, those who don’t seek the Lord (1:6). Zephaniah gives three pictures of God’s judgement: a devastating flood (1:2-3), a great sacrifice (1:7-8), and a great battle (1:14-18). Everything on the ground will be devastated (1:2-3, 18). But, where will it occur? Both Judah and Jerusalem will be attacked (1:4). Jerusalem will be devastated (1:10-13) because of her sinfulness (3:1-5) and unrepentance (3:7). It was a judgement of the land of Judah.
When will the judgment occur? “The great day of the Lord is near—near and coming quickly” (1:7, 14). It’s imminent. It describes the desolation after an army invades Judah and Jerusalem (1:4-18a). Nothing will be able to save the Judeans (1:18a). It will be “a day of darkness and gloom, a day of clouds and blackness” (1:15). A time of wailing (1:11). This prediction was probably given at least 30 years before Babylonia invaded Jerusalem. That’s when the judgment occurred. In the meantime, the purpose of the distress was so Judah would repent.
Secondly, judgment is also predicted as total destruction for nations around Judah (2:4-6, 8-11, 12, 13-15). As there is judgment in all directions, no one can escape. God also promised to judge all the wicked Gentiles (3:8). This is when other nations experience “the day of the Lord”. It was announced by Zephaniah to call Judah to repentance (3:6-7). All these judgements occurred within 100 years of Zephaniah’s predictions. They have already been fulfilled.
God’s judgment in “the day of the Lord” shows that justice comes to all. Today we don’t see God’s justice and likewise in Zephaniah’s day he didn’t see God’s justice, but it did eventually come to all.
The other response to a warning is to take notice and change your behavior so as to avoid the consequences. Now we come to the other major theme of God’s deliverance.
Zephaniah wasn’t just a prophet of doom, but of doom and hope. After all God is characterized by both justice (when He punishes sinners) and mercy (when He restores the repentant). God’s judgment and His deliverance is an example of “the kindness and sternness of God” (Rom. 11:22). These are two aspects of God’s character. The kindness is for those who repent, while the sternness is for the unrepentant. So deliverance is predicted for both Judah and other nations.
First for the Jews. Jewish believers would be protected during “the day of the Lord” (2:3). Then God promises to restore a Jewish remnant (2:7; 3:10-13, 18-20). Deliverance and salvation follow judgment. The scattered Jews will return to the land of Judah. They will seek the Lord, trust in Him, obey Him and be humble (2:3; 3:12). They will resume the temple offerings. Their enemies will be punished and there will be peace and honesty in their land. Shame and wickedness will cease (3:11-13). The Jews will be praised and honored around the world – praise and honor has replaced their shame. This leads to joyful celebration in Jerusalem under God’s leadership (3:14-17). Singing has replaced their wailing (3:14), because the punishment has been taken away, the enemies turned back and God is with them (v.15). There is joy and singing in heaven as well. God “will rejoice over you with singing” (3:17).
When will the deliverance occur (Zeph. 3:10-20)? A Jewish remnant returned to Judah after 70 years of exile in Babylon. Although Gentiles called “on the name of the Lord” when they became Christians (Zeph. 3:9; Rom. 10:13), I don’t think that the deliverance described has been completed yet. Did Judah have peace (3:13)? No! After Jerusalem was rebuilt, Judea was ruled by the Greeks, Egyptians, Syrians and Romans. In 70 AD, the Romans destroyed Jerusalem and in 134 AD the Romans attacked again and the Jews were killed, enslaved and dispersed to surrounding countries. Since this time, Judea has been ruled by other nations and the Jews were persecuted and driven out of many regions culminating in the holocaust. Also the Jews have not yet been praised and honored in other lands (3:19-20).
Secondly, deliverance is also predicted for believing Gentiles. When God destroys Judah’s enemies: “Distant nations will bow down to Him, all of them in their own lands” (2:11) . When they realise the awesomeness of God, they will repent and worship Him. They will also seek His help in prayer and serve Him (3:9). This has been fulfilled to some degree in the Christian church, but it seems as though the full deliverance is yet to come.
God’s warning today
Just as God used Zephaniah to warn the Jews of his day, He uses the Bible and godly people to warn us today. Our warnings are different because we live in a different era to Zephaniah. Since Zephaniah wrote his book, Jesus came and died for our sins, the New Testament has been written and the good news of deliverance has gone out to all nations across the world. We aren’t God’s nation living in the promised land. Today, God’s people are those who have confessed their sins and chosen to follow Jesus Christ. They comprise the global church.
What is God warning us about today? As the Bible is God’s main warning sign to us, we will take some examples from Paul’s letters to various churches.
First, what did he warn unbelievers about? Paul preached about the need to repent and turn to God so we will not spend eternity in hell. We are all sinners (Rom. 3:23). Because of this we all deserve God’s punishment and God is going to judge everyone (Acts 17:31; Rom. 6:23). But forgiveness of sins and eternal life is available through Jesus (Acts 13:38; Rom. 6:23). When we confess our sins, God provides His unconditional forgiveness. So God is merciful. In the Bible He warns us of our situation and our need to repent. Jesus took the punishment for us when He was crucified.
When Paul addresses the sins of the self-righteous moralist, he writes “because of your stubbornness and your unrepentant heart, you are storing up wrath against yourself for the day of God’s wrath, when His righteous judgment will be revealed” (Rom. 2:5). Also, Peter warns that God’s final judgment of the universe is coming as “the day of the Lord” (2 Pt. 3:7-10). So God warns people today of a coming judgment.
Some people ignore tornado warnings in the US because they may wait until they can see or hear it coming. Or they may think the probability of it affecting them is very small. Or they aren’t paying attention. Or they don’t realize the devastation it can cause. They don’t realize how serious it is. Do we realize the importance of God’s warnings?
Second, what did Paul warn believers about? Believers are those who have repented of their sin, whose sins are forgiven and they are redeemed to worship Christ as their Lord. Christians will not be judged for our sins because Jesus paid that judgment price on the cross for us when He died in our place. But we will be judged on the basis of how faithfully we have served God since we became Christians—and be rewarded accordingly at the judgment seat of Christ (2 Cor. 5:10). God wants us to serve Him. But this is hindered by our sins. In 1 Corinthians 10 Paul gives a warning from Israel’s history. He describes their sins (v.6-10) and the fact that they were punished for these (v.5). Then he makes the application to us: “These things happened to them as examples and were written down as warnings for us, on whom the culmination of the ages has come. So, if you think you are standing firm, be careful that you don’t fall” (1 Cor. 10:11-12).
It’s a warning to the self-confident. We can also be tempted like they were. They failed and sinned. We can also fail and sin. But a remnant repented. Let’s be a part of that remnant today.
Unconfessed sin hinders our daily fellowship with God. When we confess our sins they are forgiven by God because Christ’s death paid the penalty for all our sins and our daily fellowship with God our Father is restored. This confession should occur regularly in a believer’s life so we can experience God’s conditional forgiveness (Mt. 6:12, 14-15; 1 Jn. 1:5-2:2).
Of course Paul gives other warnings to believers in his letters. He warned against things like false teachers, false teaching, syncretism (mixing Christianity with other ideas and ways of living), factions, divisive people, misusing wealth, immorality, legalism, liberalism, pride, and giving up the faith.
We have seen that Zephaniah told the Jews that because of humanity’s sinfulness, God will judge the Jews and the Gentiles in the “day of the Lord”. And God did judge them. But God is merciful. He warns them of their situation and their need to repent. After this a Jewish remnant will be restored and they will worship Him as King of Israel.
The Jews should have known about this because the Pentateuch contains rewards for obedience and punishment for disobedience. God wanted them to repent – to turn back to following Him once again.
God still warns us today. Examples like this from the Old Testament warn us that we face the choice of whether to obey or disobey the Lord. Unbelievers are warned of the need to confess and repent of their sins in order to be delivered from God’s judgment. Whereas believers need to keep confessing their sins in order to maintain their daily fellowship with the Lord.
Even though it was written over 2,600 years ago, Zephaniah’s book is relevant to our times. We can apply the four main themes to ourselves. What are our sins? What are our gods? Are we apathetic? Are we materialistic? Are we selfish? How loyal are we to God? There is deliverance and salvation for the repentant who trust in the death of Jesus Christ for their sins. Do we have the hope of heaven? The hope of a better time to come.
So because of the sins of humanity, judgment is coming, but deliverance is promised for the repentant.
Written, December 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
Jesus said we are accountable for every “idle word” we speak
According to Matthew 12:36-37 (NLT) Jesus said this to the Pharisees: “you must give an account on judgment day for every idle word you speak. The words you say will either acquit you or condemn you”. The Greek word argos – here translated as “idle” – means “inactive, unfruitful, barren, lazy, useless or unprofitable.” This word was also used to describe inactive workers (Mt. 20:3,6), young widows who were busybodies and gossips who didn’t care for their children and homes (1 Tim. 5:13), gluttonous Cretans (Ti. 1:12), and unproductive believers (2 Pet. 1:8). Notice that in all these instances argos described people.
There are two instances in the New Testament where argos is used metaphorically to describe a person’s words (Mt. 12:36) and faith unaccompanied by works (Jas. 2:20). So the “idle” words of Matthew 12:36 (NKJV, NLT) are those that are ineffective and worthless. Other translations call them “empty” (NIV), “careless” (ESV, NASB, CSB, CEV), or “worthless” (NET) conversation. Now let’s look at the context of this verse.
After Jesus healed a demon-possessed man who was blind and mute, the common people thought He was Israel’s Messiah, but the Pharisees disagreed and said that the miracle had been performed under Satan’s power (Mt. 12:22-32). They said “It is only by Beelzebul, the prince of demons, that this fellow drives out demons” (Mt 12:24). However, Jesus said that the miraculous power had come from the Holy Spirit. Jesus then told the Pharisees that a tree is recognized by its fruit – a good tree having good fruit and a bad tree having bad fruit (Mt. 12:33-35). Similarly, their unjustified accusations came from their evil lives. Then Jesus said, “I tell you that everyone will have to give account on the day of judgment for every empty word they have spoken. For by your words you will be acquitted, and by your words you will be condemned” (Mt. 12:36-37NIV). Because the words spoken are an accurate indication of a person’s inner life, they are a suitable basis for the judgment of that life.
Regarding “the day of judgment,” in the case of unbelievers, it is at “the great white throne” where the Lord Jesus is the judge. Their destiny is the lake of fire and their degree of punishment is “according to what they have done” (Rev. 20:11,13,15; Jn. 5:22). The words spoken by unbelievers during their life will condemn them. For example, the Pharisees will be judged for claiming that Jesus was empowered by demons. They said that Jesus performed miracles by the power of Satan rather than by the power of the Holy Spirit.
In the case of believers, their judgment is at “the judgment seat of Christ” (2 Cor. 5:10). Their destiny is to be with Christ forever, as the penalty for their sin – including careless speech – has been paid through His death on the cross. The Lord will reward them “for the things done while in the body, whether good or bad” (2 Cor. 5:10). Speech and behavior that is unconfessed and therefore unforgiven will reduce one’s reward at the judgment seat of Christ (1 Jn. 1:9).
So, an idle word is one that is useless for productive communication and somehow does damage. Every such empty or careless word will be judged because it reveals the inner self. Believers should speak as those who are going to be judged at the judgment seat of Christ (Jas. 2:12). Paul says Christians should not engage in “foolish talk” like this, and he categorizes it along with obscenity and coarse joking (Eph. 5:4). In many ways one’s conversation is an indicator of that person’s spiritual health (Jas. 3:1-12).
Jesus applied this teaching to religious leaders (Pharisees). They counteracted the words of the people who said “Could this be the Son of David?” (v.23). They were turning the people against Jesus. Their words harmed the ministry of Jesus. And ministries today face gossip, envy, and spite.
Paul said, “Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen” (Eph. 4:29).
Published, June 2010. Updated, January 2019.