The rape and murder of Melbourne woman Eurydice Dixon in July ignited national conversation about preventing violence against women. Globally, the World Health Organization estimates that 30% of women who have been in a relationship have experienced physical or sexual violence from an intimate partner since the age of 15. We live in a world where power is often established through violence.
What can we do about this sad situation? An Australian media article suggested that parents can promote gender equality and help prevent violence against women. Is this the best we can do?
Violence is common in Australia—40% of people have experienced at least one incident of violence since the age of 15 (AIHW, 2018). Women are more likely to experience violence from a known person and in their home, while men are more likely to experience violence from strangers and in a public place. Although men are victims of domestic violence and sexual assault, most victims are women. In a recent 12-month period, 99 women and 27 men were killed by a current or previous partner. And since age 15:
– 17% of women & 6% of men have experienced physical and/or sexual violence by a current or previous partner.
– 23% of women & 16% of men have experienced emotional abuse by a current or previous partner.
– 18% of women & 5% of men have been sexually assaulted and/or threatened.
Family violence is a leading cause of homelessness. Many women who experienced intimate-partner violence, suffer from anxiety and depressive disorders. And children exposed to family and sexual violence can experience long-term effects on their development and have increased risk of mental health issues, and behavioral and learning difficulties.
Our Watch (2015) claim that gender inequality sets the necessary social context for violence against women. This includes:
– Condoning violence against women.
– Men’s control of decision-making and limits to women’s independence.
– Stereotyped constructions to masculinity and femininity, and
– Disrespect towards women and male peer relations that emphasize aggression.
Hamilton, Powell, and Pfitzner (2018) claim that violence against women is driven by gender inequality: “Rigid gender roles and stereotyped constructions of masculinity and femininity are key drivers of violence against women”. And “traditional attitudes towards gender are one of the strongest predictors of attitudes that support this violence”.
They distinguish between gender and a person’s biological sex. Gender is the way people think and act based on learned roles and social expectations. They recommend that parents challenge rigid gender roles and stereotypes by promoting gender equality and building children’s resilience to rigid gender stereotypes in early childhood. This includes monitoring the emotions and activities depicted in storybooks. And avoiding gender-specific toys.
They hope that supporting parents to promote more diverse concepts of gender with their young children may reduce rigid gender stereotypes tied to attitudes that support violence, and create a more gender equitable community in the long term.
What does the Bible say?
Violence began in the first family when Cain murdered his brother Abel when jealously escalated into anger. The Bible teaches that humanity inherits a sinful nature from our original ancestor Adam. All of us have a sinful nature that rebels against what God wants (Isa. 53:6). This is the source of all violence because the sinful nature includes: every kind of wickedness, evil, murder, hatred, fits of rage, drunkenness, rage and anger, lust, and those who kill their fathers or mothers, are abusive, are without love, are without self-control, and are brutal (Rom. 1:29-31; 13:13; 1 Cor. 5:10-11; 6:9-10; 2 Cor. 12:20-21; Gal. 5:19-21; Eph. 4:31; 5:3-5; Col. 3:5, 8; 1 Tim. 1:9-10; 2 Tim. 3:2-5; Rev. 21:8; 22:15). This includes verbal abuse (Col. 3:8). Our sinful nature drives the violence against women and every other kind of violence. And no amount of education, training or social manipulation can remove our sinful nature. So, according to God’s message in the Bible, the solution proposed in the article (gender equity) will only have limited success.
Jesus taught that all people have within them the potential for violence. The instinct and choice to be violent comes from our inner being (Mk. 7:14-15, 21-23). That’s the source and driver of all sinful thoughts and behavior. James confirms that fights and quarrels come from our inner desires (Jas. 4:1-3).
But God has provided a solution to the violence of this world. Jesus Christ was the only person in the history of the world who did not have a sin nature (2 Cor. 5:21). When He died, Jesus took the punishment for our sins. If we acknowledge this and follow Him we receive a new divine nature that produces: “love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control” (Gal, 5:22-23NIV). These attitudes and behaviors are the opposite to violence against women and every other kind of violence. Solomon advised, “Do not envy the violent or choose any of their ways” (Prov. 3: 31) and Jesus made this possible.
The Bible describes this godly love as follows: “Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres” (1 Cor. 13:4-7). Note that “it is not easily angered”, because it’s associated with “forbearance kindness, goodness, faithfulness, gentleness and self-control”. Husbands are to show this kind of godly sacrificial love: “Husbands, love your wives, just as Christ loved the church and gave Himself up for her” (Eph.5:25). And, “Husbands, love your wives and do not be harsh with them” (Col. 3:19).
The cure for male aggression, oppression, and abuse is not gender equity. It’s the good news about Jesus, which can change our minds to produce peace, love, justice, and humility. Time with the Bible and God transforms us (Phil. 1:9-11; 2:13; Heb, 13:20-21).
The best way to reduce violence against women and every other kind of violence is to trust in Jesus and follow God’s teachings in the New Testament. This changes our lives and addresses the real source and not just the symptoms of violence.
AIHW (2018), “Family, domestic and sexual violence in Australia”, Australian Institute of Health and Welfare, Canberra, Australia.
Hamilton G, Powell A, Pfitzner N, (2018) “Parents can promote gender equality and help prevent violence against women. Here’s how”, The Conversation, July 30, 2018.
Our Watch (2015), “Change the story. A shared framework for the primary prevention of violence against women and their children in Australia”. Our Watch, Melbourne, Australia.
Written, August 2018
Also see: Gender confusion
Does the Bible support genocide, violence and war? In 1 Samuel 15:1-3 God tells the Israelites to destroy the entire Amalekite nation. I have been asked “Does god give us permission to commit genocide in situations where he deems it acceptable? How should this scripture help us find peace and stability for all in this world? What shall we say to the violence and utter destruction this poses should this be a model for us to use in future conflicts? How should one balance this with “thou shall not kill”? Is this what you are talking about when you speak of the bible’s congruency with itself over the time it was written?” That’s a good question!
Another comment was “I did quote you a verse from the Bible that I believe empowers Christianity to wage war and 1 Samuel 15:3 sounds like war to me. And “if” god really did inspire these scriptures then he IS THE PROBLEM. It is also irrelevant what part of the bible this comes from when it is the holy inspired truth. If this scripture is no longer valid or void because it is part of the Old Testament then your argument for the validity, authenticity, or divine authority of the whole bible is very questionable. How does this work? Do we now have Synod of George and those that think like him who now get to say that part of the bible is no longer valid and we like this part instead? If so then Islam seems to have the most uncorrupted book. If Jesus ended the old testament system how did we end up with all the crusades? Perhaps we need some new prophet to come forth again and end all this religious violence we have now. Lord knows we need it because as long as Jews, Muslims, and Christians are fighting none of us will ever know peace. If the bible cannot inspire us to “be peace” then it is no longer relevant to human beings and should be discarded in the anals of history”.
The Bible was written in ancient times. To read it is like visiting those ancient times. We are like tourists travelling to a different place where there is a different language, culture, situation, time in history and maybe a different covenant in God’s dealing with humanity.
We also need to know that the Bible is a progressive revelation. Truth gets added as we move from the beginning to the end. So we should also read it as those who have the whole book and know God’s whole program of salvation.
Here’s what the Bible says, “Samuel said to Saul, ‘I am the one the Lord sent to anoint you king over His people Israel; so listen now to the message from the Lord. This is what the Lord Almighty says: ‘I will punish the Amalekites for what they did to Israel when they waylaid them as they came up from Egypt. Now go, attack the Amalekites and totally destroy all that belongs to them. Do not spare them; put to death men and women, children and infants, cattle and sheep, camels and donkeys.’’” (1 Sam. 15:1-3NIV). So, they were commanded to completely destroy the entire Amalekite nation.
We can understand God’s message in the Bible by finding the original meaning, and then the principles behind this, and updating them according to what has changed since then, and applying these modern principles in our daily lives.
History of the Amalekites
The Hebrews (Israelites) were God’s chosen people in Old Testament times. They originated from Jacob whose name was changed to Israel. They moved from Canaan to Egypt during a drought. Because of Joseph, they were encouraged to settle in Egypt (Gen. 47:5-12). But when the Hebrew population grew in Egypt, the Egyptians used them as save labor and ordered the killing of all Hebrew baby boys (Ex. 1:6-22). But Moses was spared this fate. And God told him that He planned to rescue the Hebrews from slavery. Moses was to lead them out of Egypt towards the north so they could settle in the land of Canaan (Ex. 3:7-10). After ten plagues devastated the land of Egypt, the Egyptians urged the Hebrews to leave Egypt. God led them with pillar of cloud by day and a pillar of for by night. There were many obstacles during their journey. The first was when they miraculously crossed part of the Red Sea and the Egyptian army was drowned. They also experienced a polluted water supply, and lack of food and water. So the Hebrews grumbled against Moses. The next challenge recorded in the Bible is when the Amalekites attacked them just before they reached Mt Sinai.
The Amalekites were a nomadic group that moved around the southern regions of Palestine between Egypt and Edom (see Appendix 1). And at times they occupied the southern portion of the promised land. They were living in the Negev (near the southern border of the Promised Land) when the Hebrews spied out Canaan (Num. 13:29; 14:25, 43, 45). They attacked the Israelites who were travelling from Egypt towards Canaan (Ex. 17:8-16). God helped the Israelites warriors led by Joshua to defeat the Amalekites. And after the battle, God promised Moses, “I will completely blot out the name of Amalek from under heaven” (Ex. 17:14). Even the pagan Balaam repeated this message that the Amalekites were the first nation to attack the Israelites after they left Egypt and oppose God’s purpose for His people and he predicted their destruction (Num. 24:20). The word “first” is also used in this sense in Numbers 15:20, 21; 18:12. And Moses said, “Because hands were lifted up against the throne of the Lord, the Lord will be at war against the Amalekites from generation to generation” (Ex. 17:16).
By the way, the armies of other nations who attacked the Hebrews en route to Canaan (like the Amalekites), the Amorites and the people of Arad and Bashan were also completely destroyed (Num. 21:1-3; 21-35). This pattern of destruction is unique to the nations that opposed Israel’s settlement of Canaan.
After the men who spied Canaan returned with a negative report, the Israelites rebelled against God. So God said they would die in the desert before reaching Canaan. But the Israelites didn’t accept this judgement and decided to disobey God once again by invading Canaan (Num. 14:40-45). God commanded them not to do this. But they persisted and were defeated by the Amalekites and the Canaanites. At this time some Amalekites were living in the hill country near Hebron, which was inside the promised land.
Just before the Israelites entered Canaan they were given laws that included, “Remember what the Amalekites did to you along the way when you came out of Egypt. When you were weary and worn out, they met you on your journey and attacked all who were lagging behind; they had no fear of God. When the Lord your God gives you rest from all the enemies around you in the land He is giving you to possess as an inheritance, you shall blot out the name of Amalek from under heaven. Do not forget” (Dt. 25:17-19)! This is about 40 years after God’s promise to “completely blot out the name of Amalek from under heaven”. The context of this law is teaching on justice (Dt. 25. 1:16). So the destruction of the name of Amalek is a matter of justice.
After the Israelites settled in Canaan, the Amalekites helped the Moabites to capture Jericho from Israel (Jud. 3:12-14). And later they helped the Midianites oppress the Israelites (Jud. 6:3, 33; 7:12). So the Amalekites continued to attack the Israelites.
Then God’s instruction is given to Saul (1 Sam. 15:1-3). This is about 380 years after God’s promise to “completely blot out the name of Amalek from under heaven”. Saul went to destroy the Amalekites, but he disobeyed God by sparing the king and the best livestock (1 Sam. 15:4-26). As a result of this Samuel said that his reign would end and he would be replaced with another king (David). In a summary of Saul’s military victories it says that, “He fought valiantly and defeated the Amalekites, delivering Israel from the hands of those who had plundered them” (1 Sam. 14:48). It is evident that not all the Amalekites were destroyed in this battle because David and his men raided them about 17 years afterwards (1 Sam. 27:8).
When Samuel put king Agag to death Samuel said, “as your sword has made women childless”, which shows that he was punished for his own violence (1 Sam.15:33).
Soon afterwards when David and his men were away from their wives and children, they returned to find they had been kidnapped by the Amalekites who had destroyed the city (Ziklag) with fire (1 Sam. 30:1-31). So David and his men went after the Amalekites and rescued the wives and children. They killed all the Amalekite army except for 400 young men who escaped. About 300 years later, in the days of king Hezekiah, the descendants of Simeon “killed the remaining Amalekites who had escaped” (1 Chron. 4:43). This is about 700 years after God’s promise to “completely blot out the name of Amalek from under heaven”.
The plot to destroy the Jews of Persia in about 470 BC was lead by Haman who may have been an Amalekite (Est. 3:1-6). This was about 970 years after their first attack on the Israelites!
The Amalekites tried to destroy Israel more than any other nation. Their hatred of the Israelites and their repeated attempts to destroy God’s people led to their ultimate doom. Their fate should be a warning to all who oppose God’s purposes.
The original meaning
The books of 1-2 Samuel are a historical narrative of the history of the nation of Israel from the birth of Samuel to near the end of king David’s reign.
The passage (1 Sam. 15:1-3) is a message from God to Saul the first king of Israel. It was given in about 1030 BC. The message was that the Israelites were to totally destroy the Amalekites and all that belonged to them (see Appendix 2). The reason given is because the Amalekites opposed Israel by attacking them when they came from Egypt about 420 years earlier. This was an unprovoked attack. And the Amalekites repeatedly attacked God’s chosen people many times over hundreds of years.
The passage is a command given to Saul and the Israelites. It’s not a model that they were to follow or just a report of events that occurred. The meaning is clear and there seem to be no figures of speech in the passage.
Now we know the original meaning of the passage, what are the principles behind it?
The original principles
A principle is a general truth applicable in a variety of situations. This message to Saul is a command that required obedience. So, one principle is that God’s people should obey God’s commands.
The command was to punish the Amalekites for attacking the Israelites when they were obeying God by travelling from Egypt towards Canaan. In this case the punishment was to be complete destruction (see Appendix 2). So another principle is that God judges (punishes) those who oppose Him or rebel against Him. God punishes the wicked.
In this case the punishment was to be death. So another principle is that death can be a punishment by God for those who oppose Him or rebel against Him. This episode also taught the Israelites that God protects His people.
Does this message justify God’s people retaliating or seeking revenge or warring against their enemies? No, because in this case God issued the command about 420 years after the offense. So, God was deciding the timing and not the Israelites.
Now we know the ancient principles behind the passage. But what about us today living about three thousand years later? We need to update the principle.
What has changed since then?
Our time in history, situation, and culture are different to then. Today God’s people are Christians from all nations, and not just Israelites (Jews) as was the case in the Old Testament. We have the whole book of the Bible and not just the Pentateuch. We know God’s whole program of salvation and not just the beginning of it. We are under a different covenant and no longer under the Old Testament law. We haven’t been given the commands of Moses to follow. We are not Israelites living in Canaan with God living in a tent; we are Christians with God living in us as the Holy Spirit. We are not Israelites living in a theocracy that was meant to drive out or destroy the previous inhabitants of Canaan.
Jesus told His followers to “love your enemies and pray for those who persecute you” (Mt. 5:44). But this thought is already in the laws of Moses (Ex. 22:4-5). Jesus was talking about people like the Romans who hated and threatened to harm Jews. Also, He treated the Samaritan woman (who Jews despised) with kindness (Jn. 4). When Jesus was arrested unjustly by men carrying weapons, Peter cut off the right ear of the high priest’s servant (Malchus) with a sword (Lk. 22:49-51; Jn. 18:2-11). But Jesus said, “no more of this!”. And He touched the man’s ear and healed him. And Jesus prayed for those who crucified Him to be forgiven of their sins.
Paul said, “bless those who persecute you” (Rom. 12:14). And don’t retaliate or seek revenge (Rom. 12:17-21). We are not the ones to take revenge. Instead we should leave that up to God.
Paul also said that our main enemies are spiritual and not physical (Eph. 6:10-20). He also said that Satan “prowls around like a roaring lion looking for someone to devour” (1 Pt. 5:8). This is a figure of speech that illustrates how we can be unaware of Satan, but he can devastate our lives. And our main weapons against these spiritual enemies are the truth, God’s righteousness, the good news (gospel) about Jesus Christ, salvation, the word of God (Bible), and prayer.
As Christians are under the new covenant and not the old one, God doesn’t promise to keep them from all physical harm. Instead He promises to protect them spiritually. Their salvation is assured. And nothing can separate them from God’s love.
Now we know what’s changed since the time of king Saul, what are the principles behind the passage for us today?
The modern principles
This is where we use the original principles and what has changed since then to develop equivalent principles for us today. We can also ask, what does the passage teach us about God and humanity?
The first principle for Christians today is that they should obey God’s commands to them. These commands are found in the New Testament (although we need to realize that the gospels describe a period that was under the old covenant). The commands in the New Testament were addressed to Christians living in the first century AD. Although we live in a different time in history, we still live in the church era where the Holy Spirit indwells all true Christians. So, these commands should still apply to us in some way. And any commands in the Old Testament (who weren’t given specifically to Christians) must be viewed through the insight of later revelation in the Bible.
The second principle for today is that God punishes sinners (those who rebel against Him). The New Testament says that we are all sinners and death is a consequence of our sin (Rom. 3:23; 6:23). This is bad news!
The third principle for today is that our main enemies are spiritual and not physical (Eph. 6:10-18).
The fourth principle for today is that God protects His people spiritually and not necessarily physically.
The fifth principle for today is to not retaliate when provoked and leave revenge up to God.
Now we know the modern principles, how can we put them into practice today?
The modern applications
How should we apply these universal principles? Each principle has many applications according to the different situations people can be in. What do we need to know and do?
We are to obey God’s commands to us. Those for the church are given in the New Testament. We need to read this portion of the Bible often in order to know what God’s commands are. Once we know and understand them, then we should put them into practice. For example, do we bless or curse those who oppose us (Rom. 12:14-21)? Do we love or hate them? Do we empathize with others?
What about the Old Testament? We can also read it and use the method used in this post to determine the principles and applications for us today.
We are to recognize that because we are all sinners who have disobeyed God, we are separated from God and deserve to be punished by Him. But Jesus came to earth to take this punishment. The good news (gospel message) is that we can avoid this punishment by confessing and turning away from (repenting of) our sins and trusting in Jesus’ work of salvation. Are we aware of our sinfulness? Do we have a guilty conscience? Has this led us to repent and turn to God for forgiveness and salvation?
As Christians we have accepted that Christ’s sacrificial death was for our sins, and so the penalty for these has already been paid. But sin breaks our fellowship with God. This can only be restored by confessing the sin to God – “If we confess our sins, He is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 Jn. 1:9). Do we confess our sins to God?
As our main enemies are spiritual and not physical, we need to be empowered by the supernatural power of the Holy Spirit using weapons such as prayer and the truth revealed in the Bible. How often do we read the Bible? Do we memorize scripture? How often do we pray?
God protects us spiritually when we are in a church fellowship, when we have joy in the Lord, when we practice the truths in the Bible, when we watch out for false teachers, and when we develop assurance of salvation (Phil. 3:1-3). Who holds us accountable? Do we have joy on the Lord? Do we use scripture to counter temptations? Are we aware of the major errors being promoted amongst Christians? And does our behavior show that we have changed to follow Christ?
As we are not to retaliate when provoked and leave revenge up to God, we should respect and pray for those who attack and oppose us. How do we treat those who oppose us? Do we pray for them?
This exegesis of 1 Samuel 15:1-3 shows that this passage doesn’t make genocide or war acceptable today. The command was justified in its original context, but it doesn’t apply to other situations. Furthermore, there are no commands given to Christians in the New Testament that are similar to 1 Samuel 15:1-3. So the ideas of genocide and physical warfare against other nations aren’t commanded or modelled in the New Testament.
But the New Testament does acknowledge that there will be wars between nations (Mk. 13:7-8). And wars are predicted in Revelation (Rev. 6:3-4; 8:7; 9:17-19; 12:14, 17; 13:7-9), culminating in wars against God and His people (Rev. 19:19; 20:7-9).
Also, the New Testament repeats the sixth commandment by saying “You shall not murder” (Rom. 13:9; Jas. 2:11). Murder is prohibited because people are made in the image of God (Gen. 9:5-6).
How can a loving God command a genocide? The Amalekites repeatedly tried to destroy Israel (God’s people on earth). This happened over a period of 400 years. God records these episodes to show how they opposed the Israelites from generation to generation. But the Israelites were chosen to bring blessing to all nations (Gen. 12:3). If God was going to keep on blessing the world, he needed to stop the Amalekites. God knew that the Amalekites would always oppose Israel. Moses said, “The Lord will be at war against the Amalekites from generation to generation” (Ex. 17:16). Without total destruction of the Amalekite nation, they were going to keep on coming back, and God’s plan would not be safe. Women and children were included, because otherwise the pagan attacks on the Israelites would continue.
God is also holy, righteous and just. This means that God judges all rebellion against Him. What about God’s mercy? Before the Israelites attacked the Amalekites, king Saul told the Kenites, “Go away, leave the Amalekites so that I do not destroy you along with them” (1 Sam. 15:5). The Amalekites had a way out, if they were willing to deny their identity as Amalekites and live with another nation. The purpose was to destroy Amalek as a nation. So it is genocide (elimination) of a nation and not necessarily genocide of all the people of that nation. When the Amalekites became aware of the imminent attack they could chose to flee with the Kenites or stay with their people and oppose the Israelites. Those who fled lived and most of those who stayed died.
For those who seek “some new prophet to come forth again and end all this religious violence we have now”, in future Satan will provide a counterfeit Messiah (Rev. 13:1-18). But Jesus brings peace (Rev. 21:1-4). At the end of history He will bring in a kingdom of peace. So, violence and war are not models for us to follow.
Those who question the ethics and morality of the command in 1 Samuel 15:1-3 often don’t believe in the existence of God. But this is a contradiction. How can there be absolute morals without God? That’s impossible. Our society has no basis for morality at all. Democratic morality changes from time to time (for example it can approve of sexual immorality).
We have investigated the original meaning, the original principles, what’s changed since then, equivalent modern principles and modern applications of 1 Samuel 15:1-3. The original meaning given in about 1030 BC was that the Israelites were to totally destroy the Amalekite nation. But the modern application of this passage relates to obeying God’s commands to us in the New Testament, and realizing that we are all sinners who deserve God’s judgement, and realizing that our main enemies are spiritual and not physical, and not retaliating when provoked but leaving revenge up to God, So 1 Samuel 15:1-3 doesn’t make genocide or war acceptable today.
Appendix 1: Where did the Amalekites live?
From ancient times the Amalekites lived in the land extending to Shur and Egypt (1 Sam. 27:8). Shur was a desert between Egypt and Philistia. It was north-east of Egypt and west of the Negev. And “Saul attacked the Amalekites all the way from Havilah to Shur, near the eastern border of Egypt” (1 Sam. 15:7). So Shur was outside the southern boundary of the promised land.
The Hebrew spies reported that “The Amalekites live in the Negev”, the desert between Egypt and Canaan (Num. 13:29). This is consistent with an earlier statement that they lived at En Mishpat (Kadesh) (Gen 14:7). And at this time the Amalekites and Canaanites were living in the valleys between Kadesh and the promised land (Num. 14:25). When the Israelites tried to enter Canaan from Kadesh, “the Amalekites and the Canaanites who lived in that hill country came down and attacked them and beat them down all the way to Hormah” (Num. 14:45). Hormah is east of Beersheba. This implies that some Amalekites were living in the hill country near Hebron, which was inside the promised land.
Later the Amalekites are associated with the Midianites and “other eastern peoples” (Jud. 6:3). Even later some Amalekites resettled in the hill country of Ephraim, which was inside the promised land (Jud. 12:15).
At the last mention in the Bible of the Amalekites they were living in the hill country of Seir (1 Chron. 4:42-43). Seir (Edom) was south and south-east of the Dead Sea. It was outside the southern boundary of the promised land.
So although the Amalekites are not listed among the nations who occupied Canaan before the Israelites settled there (Ge. 15:19-21; Ex. 3:8; Dt. 7:1; 20:17; Jud. 3:3-5), and they are not mentioned in the Book of Joshua, which describes battles between the Israelites and the Canaanite tribes, at times they did occupy the promised land.
It seems as though the Amalekites were a nomadic group that moved around the southern regions of Palestine between Egypt and Edom. And at times they occupied the southern portion of the promised land.
Appendix 2: “Charam”
According to Brown-Driver-Briggs, in 1 Samuel 15:3, the Hebrew verb charam (Strongs #2763) means “exterminating inhabitants, and destroying or appropriating their possessions”. It is used in the Old Testament for the destruction of the cities of Canaanites and other neighbors of Israel. The most well know example is the city of Jericho (Josh. 6:17). The related noun is cherem (Strongs #2764).
In the case of the Canaanites, God waited about 400 years until the sin of the Amorites “reached its full measure” (Gen. 15:13-16). Then God dispossessed the Amorites of their territory because of their sinful behavior. Those who practice gross sin and idolatry come under God’s judgement. And God decides when this punishment is administered. Later the kingdoms of Israel and Judah experienced the same punishment because of their sinful behavior and disregarding their covenant commitments to God.
We expect serious sin to be punished and have laws to administer this. But in God’s sight we are all sinners.
As these instances of cities and nations being “devoted to destruction” were specific to the settling of Israel in Canaan, this practice is not applicable today. So, its occurrence in the Old Testament shouldn’t be used to justify warfare today.
So what should the Christians attitude be to warfare? Some Christians are pacifists. Others would say that warfare is justified for self-defence and for supporting the defenceless against attacks.
Written, December 2017
Hollywood has produced a blockbuster movie that is loosely based on the life of the biblical character Noah. It includes stunning visuals of the catastrophic global flood via computer generated imagery. But why was Noah’s family saved from the disaster? And why were the rest of the people and the animals of the earth destroyed in the cataclysmic flood? To find the answers we need to go to the original record, the book of Genesis in the Bible (Gen. 6:1-13). Here we will see that mothers have strong influences on their children. So much so, that ungodly mothers often lead their children into ungodliness.
The first five books of the Bible (the Pentateuch) were compiled and written by Moses for the benefit of the Israelite nation. Genesis begins with the creation of the universe, including the first people who were told to populate the earth. After Adam and Eve sinned by disobeying God, their son Cain murdered his brother Abel. Then Adam and Eve had another son named Seth.
• A selection of Cain’s descendants are listed to the 8th generation on earth (Gen. 4:17-24).
• A selection of Seth’s descendants are listed to the 10th generation on earth (Gen. 4:25 – 5:32).
• After this reasons are given for the flood (Gen. 6:1-13).
• And then Noah and the flood are described including the preparation before the flood, the flood itself, followed by its aftermath.
The characters in this prelude to the flood are the “sons of God” (Gen. 6:2, 4NIV), the “daughters of humans” (v.2, 4), the “Nephilim” (v.4), Noah (v.8-10) and the Lord (v.3, 5-8). In order to understand what these words meant to the Israelites, we will look at how Moses used them elsewhere in the Pentateuch.
The “sons of God” (Strongs # 1121, 430) are also mentioned in Deuteronomy 14:1 and 32:3-6. Deuteronomy describes God’s covenant with the Israelites, who are called “sons (or children) of the Lord your God”. God was their Father and Creator because He made the Israelite nation, even though they didn’t always behave like His sons (or children). But the Israelite nation commenced well after Genesis 6. As the Israelites were God’s people, the meaning of “sons of God” in Genesis 6 would be the people who followed God at that time. Enoch and Noah were said to have “walked faithfully with God”, so they would have been “sons of God” (Gen. 5:22; 6:9). As they were descendants of Seth and because when Seth had a son “At that time people began to call on the name of the Lord” (Gen. 4:26), presumably the “sons of God” were male descendants of Seth who followed the Lord. However, as faith in God is not necessarily restricted to one lineage, some of the “sons of God” may have been descendants of Seth’s brothers.
Such faith in God would have been evident in their obedience to God’s commands. As both Abel and Noah offered animal sacrifices to God, presumably that was one of God’s commands (Gen. 4:3-5; 8:20-21). At this time people knew the difference between right and wrong (Gen. 3:22). For example, Cain knew what was right, but didn’t do it (Gen. 4:7).
Traditionally the “sons of God” have been understood to be angels, but this is based on Scriptures outside the Pentateuch and on extra-biblical sources.
The “daughters of humans” (Strongs # 1323, 120) are also mentioned in v.1 where it is clear that they were women who were alive at that time. After looking at all the evidence, we will clarify what type of women they were.
The “Nephilim” (Strongs # 5303) were “the heroes of old, men of renown” (Gen. 6:4). The 10 bad spies said that the Nephilim “are of great size” (Num. 13: 32-33). The root word also means a bully or tyrant (Strongs Concordance). The term seems to describe mighty warriors with giant stature and great strength.
The passage says, “The Nephilim were on the earth in those days—and also afterward—when the sons of God went to the daughters of humans and had children by them. They were the heroes of old, men of renown” (Gen. 6:4). Notice that the Nephilim existed “in those days.” Which days? The days “When human beings began to increase in number on the earth” (v.1) and “when the sons of God went to the daughters of humans and had children by them” (v.4), “and also afterward (v.4)”. The passage doesn’t seem to indicate the Nephilim were caused by the union, but that they existed at the same time as these unions took place. So they are a historical marker.
Traditionally the “Nephilim” have been understood to be the product of the union between fallen angels and women, but this is not what the Hebrew text says and is based on Scriptures outside the Pentateuch (Job 1:6; 2:1; Dan. 3:25) and on extra-biblical sources.
In Genesis 6, Noah is contrasted against others. He is righteous and blameless, while they are wicked. We will see that he is being compared with the other descendants of Seth who were alive at that time.
The order within Genesis is a historical sequence, which provides an overall genealogy from Adam to Joseph’s grandchildren. Within each family the children of lesser importance are usually mentioned briefly followed by a more detailed account of the children that were divinely chosen to be God’s agents. The latter were either Christ’s ancestors or Israelite patriarchs. For example, Shem over Japheth and Ham (Gen. 10:1-32; 11:10-26), Isaac over Ishmael (Gen. 25:12-18; 25:19 – 35:29), and Jacob over Esau (Gen. 36:1-43; 37:1 – 50:14).
Likewise, the genealogy of Cain (Gen. 4:17-24) is given before that of Seth (Gen. 4:25 – 5:32). “The written account of Adam’s family line” goes through Seth, not Cain (Gen. 5:1). Cain’s genealogy in the Bible only goes to Lamech’s children (8 generations), but Seth’s goes to Christ (Lk. 3:23-38; at least 75 generations). So Cain’s descendants are of lesser importance in the Bible than those of Seth.
As Noah is a descendant of Seth, Genesis 5-10 is an account of the descendants of Seth. This includes the passage we are looking at (Gen. 6:1-13).
“Noah was a righteous man, blameless among the people of his time” who “walked faithfully with God” (Gen 6:10). “Blameless” (tamim Strongs #8549) means sound, wholesome, unimpaired, innocent, having integrity. It includes being innocent of the behavior listed below and of idolatry and spiritism (Dt. 18:13). Instead he usually followed God and did what was right. But he still sinned as indicated by his drunkenness after the flood (Gen. 9:21).
In contrast, at that time the other descendants of Seth were characterized by:
• “The Lord saw how great the wickedness of the human race had become on the earth, and that every inclination of the thoughts of the human heart was only evil all the time” (Gen. 6:5). This was extreme evil – note “every inclination,” “only evil,” and “all the time.”
• “the earth was corrupt in God’s sight and was full of violence” (Gen. 6:11).
• “God saw how corrupt the earth had become, for all the people on earth had corrupted their ways” (Gen. 6:12).
• “the earth is filled with violence” (Gen. 6:13).
Three Hebrew words are repeated in these verses. They are given below together with their usage in the Pentateuch.
• “Wickedness” & “evil” (ra Strongs #7451). This word is also used to describe the people of Sodom (Gen. 13:13); adultery, when Joseph resisted Potiphar’s wife (Gen. 39:9); and Israel’s rebellion when they refused to enter Canaan (Num. 32:13).
• “Violence” (chamas Strongs # 2555), which means violence or wrong, including Hagar’s injurious language and harsh treatment of Sarai (Gen. 16:5).
• “Corrupt” (sachath Strongs #7843), which means moral corruption, including idolatry (Ex 32:7; Dt. 4:16, 25; 9:12; 31:29; 32:5).
What can we learn about this situation from the New Testament? Noah was a “preacher of righteousness” and those destroyed in the flood were “ungodly” (2 Pt. 2:5). For 120 years before the flood, Noah preached in the power of the Holy Spirit to those who were disobedient and God waited patiently (1 Pt. 3:19-20).
Noah had great faith in God (Heb. 11:7). When warned about things not yet seen (God predicated a destructive flood), in holy fear he built an ark to save his family. The salvation of his family and the animals in the ark is symbolic of salvation through Christ’s death and resurrection (1 Pt. 3:21).
The ungodly people didn’t expect the flood. They carried on living as usual until it was too late when the flood came (Mt 24:37-41; Lk. 17:26-27). That’s how it will be when Christ returns to judge the world. The ungodly are taken away in both instances for judgment because they reject God’s mercy.
Thousands of years after the flood, people forget that the world was destroyed in the flood and doubt that God will judge the world again (2 Pt. 3:6-7). But the next time it will be by fire.
Noah is included in the genealogy of Christ (Lk. 3:23-38). After Adam sinned God told Satan “I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel” (Gen 3:15). This was a promise that one of Eve’s male descendants would destroy Satan. People may have wondered who would be the destroyer and Satan would be trying to stop the fulfilment. The first candidate was Abel, but Satan had him murdered by Cain. Noah was the only candidate of His time, so Satan would be trying to introduce ungodliness into Noah’s family. So this was a crucial point in the genealogy of Christ. We see that God acted decisively to remove this threat.
The Bible says that the flood was God’s judgment of humanity’s wickedness. But what caused this wickedness to spread amongst mankind? The Bible seems to give a clue when it mentions the marriage between the “sons of God” and the “daughters of humans” before and after the warning in Genesis 6:3. The implication is that the cause of the departure from righteousness amongst God’s people in Noah’s day was because godly men chose ungodly wives. They chose wives based on their beauty alone – “the sons of God saw that the daughters of humans were beautiful, and they married any of them they chose” (Gen. 6:2). It seems as though the wives spread this ungodly behavior through their children (Gen 6:4). Like those destroyed in the flood, they were “ungodly”. When a godly man marries an ungodly woman, the children are likely to be ungodly. If most godly men marry ungodly women, after a few generations, most of the people are likely to be ungodly.
So one of the reasons why Noah was godly was because he probably had a godly mother. He learnt to obey God when he was young and continued to be godly when he was an adult. Likewise one of the reasons his mother was godly was because her mother was probably godly. Here we see how the godly influence of mothers can propagate to their descendants. So one of the reasons why Noah was godly was because of the godly influence of his female ancestors.
This explanation is consistent with the rest of Scripture which teaches that the Israelites were not to intermarry with the Canaanites because they would cause their children to follow idols (Dt. 7:3-4). When they disobeyed this command, they were expelled from the promised land (Jer. 44:1-30). After the exile, they were punished for continuing to marry idol worshippers (Ezra 9:1-4, 10-15; 10:1-44; Neh. 13:23-27; Mal. 2:10-12). Also, Christians shouldn’t marry unbelievers (1 Cor. 7:39; 2 Cor. 6:14-18).
If Noah’s ancestors were godly and they didn’t die in the flood, then they must have already died when the flood came. Otherwise, they should have been on the ark. Using the dates in Genesis 5 we see that his father Lamech died 5 years before the flood and his grandfather Methuselah died in the year that the flood came. This was enabled because Noah didn’t have a child until he was 500 years of age, which was more than double the next largest recorded time period of 187 years. Also, Lamech was the youngest to die at 777 years, appreciably younger than the next recorded youngest of 895 years.
Maybe the ungodly were influenced by descendants of Cain such as the different Lamech who practiced polygamy and murder (Gen. 4:19, 23-24). This evil was so widespread that Noah was the only man to resist this temptation. But if the ungodliness continued unchecked, the godly remnant would have ceased to exist (humanly speaking).
Some say that Genesis 6:2 refers to intermarriage between the descendants of Seth and of Cain. But this implies that all the descendants of Seth were godly and those of Cain were all ungodly. This is not true, because when the flood came all the descendants of Seth except Noah’s family died in the flood, which implies they were ungodly.
Why were the rest of the people destroyed in the flood? The Bible says they were ungodly. One of the reasons they were ungodly is because they probably had ungodly mothers. They learnt to disobey God when they were young and continued to be ungodly when they were adults. They disobeyed God by refusing to offer animal sacrifices. Instead they probably worshipped idols. Also, they refused God’s mercy because they refused to believe that they faced His judgment.
Was God unfair to judge the world in this way? Well we see that they had plenty of warning. At that time, the Lord said “My Spirit will not contend with humans forever, for they are mortal (or corrupt); their days will be a hundred and twenty years” (Gen. 6:3). Here God is giving the people 120 years warning of their coming judgment.
Chief lesson for us
For us today, the salvation of Noah’s family in the ark is symbolic of the salvation available through Christ’s death and resurrection (1 Pt. 3:21). There is a warning that unless we respond to God’s rescue plan, we will perish spiritually in hell, just like those who perished physically in the flood. Meanwhile God is waiting patiently “not wanting anyone to perish, but everyone to come to repentance” (2 Pt. 3:9). Those who confess and repent of their sin and trust that Christ has paid the penalty are godly in God’s sight (like Noah) and will live eternally in heaven.
So Noah was saved from the flood because he took after his godly mother. The rest of the people were destroyed in the flood because they took after their ungodly mothers.
This shows the power of a mother’s influence on her children. Godly men need to be careful when choosing a wife because of the impact on the spirituality of their descendants. Ungodly mothers often lead their children into ungodliness. After all, godliness is more important than beauty.
Written, April 2014
Especially for women
Domestic oppression is a pattern of intimidating or cruel behavior used to control family members. It has been reported that such violence affects 25-33% of Australian families and 28% of U.S. marriages. In most cases, the perpetrators of domestic oppression are men. This may be because women are less able physically to hurt a man, or because they lack financial independence, making them vulnerable to abuse of power. The costs to the community of domestic oppression include wasted lives, fearful spouses and children, and expensive health, counseling, legal and welfare services.
Before we look at what can go wrong, let’s look at what the Bible says about families.
God’s Plan For Family Relationships
In Ephesians 5:22-6:4, Paul described God’s intended relationship between husbands and wives, parents and children this way:
|“Wives, submit to your husbands as to the Lord. For the husband is the head of the wife as Christ is the head of the Church, His body, of which He is the Savior. Now as the Church submits to Christ, so also wives should submit to their husbands in everything.“Husbands, love your wives, just as Christ loved the Church and gave Himself up for her to make her holy, cleansing her by the washing with water through the Word, and to present her to Himself as a radiant Church, without stain or wrinkle or any other blemish, but holy and blameless. In this same way, husbands ought to love their wives as their own bodies. He who loves his wife loves himself. After all, no one ever hated his own body, but he feeds and cares for it, just as Christ does the Church – for we are members of His body. ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.’ This is a profound mystery – but I am talking about Christ and the Church. However, each one of you also must love his wife as he loves himself, and the wife must respect her husband.“Children, obey your parents in the Lord, for this is right. ‘Honor your father and mother’ – which is the first commandment with a promise – ‘that it may go well with you and that you may enjoy long life on the earth.’ Fathers, do not exasperate your children; instead, bring them up in the training and instruction of the Lord.”|
A husband is to love and care for his wife as he loves and cares for himself, and as Christ loves and cares for the Church. A wife is to respect her husband in this context. Children are to obey their parents in the Lord and fathers are not to exasperate their children, but instead bring them up in the training and instruction of the Lord. What a lovely picture of a family! What can go wrong?
When Control Replaces Love
Tragically, husbands – often out of a distorted emphasis on their headship, and a failure to recognize the Spirit’s gifting of women to serve – have consciously or unconsciously suppressed women and quenched the Spirit. They have not always loved their wives “as Christ loved the Church.”
The Bible says the wife should not be head of the household (Eph. 5:22-23). When the husband loves his wife as he loves himself, and she respects her husband, there is a balance of power, because he does not think of himself only, and she respects his leadership in this context. But it is possible for this balance of power to be abused. When this happens and a husband does not love his wife, his marriage and spiritual life suffers (1 Pet. 3:7).
Domestic oppression is a range of behaviors used by one against another for the purpose of gaining and maintaining control in a relationship. It is basically an attempt to set up a relationship so that it goes the way the oppressor wants it to go. It is an imbalance of power. There are two “sides” in this imbalance of power: that of the perpetrator and that of the victim.
The range of oppressive behaviors includes: threats and intimidation, verbal and emotional attacks, social and financial control, spiritual abuse (using the Bible to justify control), silence and withdrawal, mental abuse and mind games, physical and sexual assault. Domestic oppression is deliberate and intentional. Often the perpetrator is jealous, insecure and has low self esteem.
The Cycle Of Oppression
Domestic oppression is a pattern of behavior, not isolated, unrelated incidents. It shows up as a cycle that rotates between relative calm and explosions of abuse. The perpetrator holds the power and maintains control over the victim throughout the cycle. After a violent incident, the perpetrator feels regret, sorrow and guilt, and will ask for forgiveness if exposed or if the victim has withdrawn. Promises or gifts may be offered to try to restore the relationship.
After the victim has recovered from the trauma, there is a peaceful period in which the previous violence may be denied. But when things don’t go his way tension builds until there is another incident and the cycle repeats. Some stages in the cycle may be skipped and the time may vary, with cycles tending to become shorter and more violent unless there is intervention.
It has been found that the perpetrator usually comes to the relationship with an agenda of control. It may be subtle at first, and gradually build as things go his way. As time goes by both accept that the way their relationship is operating is “normal.” The pattern of oppression must be recognized before it can be addressed.
Sadly, children are most often victims, and the effects on them can be devastating and lifelong. Unwittingly they learn to avoid conflict and fear commitment. Perpetrators and victims may come from families where there was domestic oppression, and these behaviors can be passed on to their children.
Biblical Examples Of Oppression
King Saul showed many of the classic behaviors of domestic oppression towards his servant David. Saul was jealous of David’s popularity (1 Sam. 18:8). He kept David under his control and isolated David from his family (1 Sam. 18:2). Without social contact and support, the victim is easier to manipulate and becomes more dependent on the oppressor. Saul also sent David on dangerous missions (1 Sam. 18:13; 19:17). He tried to harm him in violent outbursts (1 Sam. 18:10-11; 19:10).
Saul went though periods of remorse when he shed tears, apologized, confessed, and promised not to harm David (1 Sam. 19:6; 24:16-21; 26:21-25). David did nothing to provoke Saul (1 Sam. 20:1; 26:18). In fact, he repeatedly attempted to soothe, appease, reason, and bargain in order to stop the violence. But, none of his efforts worked. David discovered that a victim can’t stop the abuse by seeking to please the abuser.
The Bible describes the following oppressive behaviors as sinful: jealousy, rage, selfishness, discord, dissensions (Gal. 5:19-21); slander, malice, deceit (Rom. 1:28-32); abuse, lack of self control, unloving, unforgiving spirit (2 Tim. 3:1-8). The underlying desire to control another person is sinful (3 Jn. 9-10).
Preparing For A Healthy Marriage Relationship
What can a single person do to avoid the possibility of becoming a victim of domestic oppression after marriage? Start by working with God to become a mature, spiritual person. Learn to value yourself as God does, and develop a close relationship with Him. Don’t view your singleness as merely a time of waiting for your life partner to appear. Work on becoming the person God wants you to be.
Make “safe” friends – those who will be honest with you, and lovingly share your good and bad times. The Bible says, “The wounds of a friend can be trusted … and the pleasantness of one’s friend springs from his earnest counsel … Do not forsake your friend” (Prov. 27:6,9,10). Safe friendships are nurtured throughout life; we all need them. When you are preparing for marriage, you may not want to spend time with others, but cutting off all supportive friends can be harmful. A wise spouse-to-be (or spouse already) recognizes that healthy friendships enrich the marriage.
Don’t be discouraged; not everyone is oppressively controlling. But be aware of any problems that you might be facing. It takes courage to recognize problems and look for help. Become a strong (but not controlling) person, with a mature faith in God, and safe friends, in order to minimize the likelihood of becoming a victim of domestic oppression.
Published, January, 2007 (by Jean Hawke)