Loving Judgement, or Immoral Genocide?

Attention:

Richard Dawkins said, “The God of the Old Testament is arguably the most unpleasant character in all fiction: jealous and proud of it; a petty, unjust, unforgiving control-freak; a vindictive, bloodthirsty ethnic cleanser.

Richard Dawkins said, “The God of the Old Testament is arguably the most unpleasant character in all fiction: jealous and proud of it; a petty, unjust, unforgiving control-freak; a vindictive, bloodthirsty ethnic cleanser; a misogynistic, homophobic, racist, infanticidal, genocidal, filicidal, pestilential, megalomaniacal, sadomasochistic, capriciously malevolent bully.”

Passages from and leads Dawkins to think about God in this way

Passages from and leads those opposed to the Christian God to think this way.

But in the cities of these peoples that the Lord your God is giving you for an inheritance, you shall save alive nothing that breathes, but you shall devote them to complete destruction, the Hittites and the Amorites, the Canaanites and the Perizzites, the Hivites and the Jebusites, as the Lord your God has commanded,

But in the cities of these peoples that the Lord your God is giving you for an inheritance, you shall save alive nothing that breathes, but you shall devote them to complete destruction....

And the city and all that is within it shall be devoted to the Lord for destruction. Only Rahab the prostitute and all who are with her in her house shall live, because she hid the messengers whom we sent. So the people shouted, and the trumpets were blown. As soon as the people heard the sound of the trumpet, the people shouted a great shout, and the wall fell down flat, so that the people went up into the city, every man straight before him, and they captured the city. Then they devoted all in the city to destruction, both men and women, young and old, oxen, sheep, and donkeys, with the edge of the sword.

So the people shouted, and the trumpets were blown. As soon as the people heard the sound of the trumpet, the people shouted a great shout, and the wall fell down flat, so that the people went up into the city, every man straight before him, and they captured the city. 21 Then they devoted all in the city to destruction, both men and women, young and old, oxen, sheep, and donkeys, with the edge of the sword.

Need:

These difficult passages lead to some very important questions. Is the Christian God immoral and unjust? Did God of the Old Testament command genocide? How can this be the same God who said each person was created in His image and equal before him? How can this be the same God as Jesus who commands us to love our enemies and pray for those who persecute us?

God commanded the nation of Israel to completely destroy the Canaanite people. Then, Joshua began executing the annihilation of the Canaanites in . These difficult passages lead to some very important questions. Is the Christian God immoral and unjust? Did God of the Old Testament command genocide? How can this be the same God who said each person was created in His image and equal before him? How can this be the same God as Jesus who commands us to love our enemies and pray for those who persecute us?

A bird flew into our house a few weeks ago. I began working to get the bird out of the house after Jenny left for carpool. I opened the doors to the house and tried to guide the bird to the door. The bird just flew back and forth from the window to the skylight. So, I decided to scare the bird out. I played a recording of the bird predators. It was no use. Meanwhile the boys came home. I gave them the mission to get the bird out of the house. They got really excited. But the bird kept flying into the skylight. They were chasing with blankets and boxes. So, then I got on the roof and cover the sky light. About this time Jenny and Shae came home. I was on the roof and the boys were running around the house with a blanket and a box. Covering the sky light worked and Caleb caught the bird in a blanket right when Shae walked in the door. Now Shae love animals and she knew a bird was in the house. She saw Caleb with a little bird and a blanket and heard this noise. She started giving Caleb the business because she though he was hurting the bird and that the noise from the phone was the bird in trouble. It was all a big misunderstanding.

It’s easy to misunderstand the people who live in your house. It’s even easier to misunderstand a situation when we step into the world of the near eastern people who lived 3,000 years ago. We must work hard to understand these ancient people, or we will come to wrong conclusions about the Old Testament and God. When make an effort to understand their world, these difficult passages will make more sense.

a bird flew into our house a few weeks ago. I began working to get the bird out of the house after Jenny left for carpool. I opened the doors to the house and tried to guide the bird to the door. The bird just flew back and forth from the window to the skylight. So, I decided to scare the bird out. I played a recording of the bird predators. It was no use. Mean while the boy came home. I gave them the mission to get the bird out of the house. They got really excited. But the bird kept flying into the skylight. They were chasing with blankets and boxes. So, then I got on the roof and cover the sky light. About this time Jenny and Shae came home. I was on the roof and the boys were running around the house with a blanket and a box. Covering the sky light worked and Caleb caught the bird in a blanket right when Shae walked in the door. Now Shae love animals and she knew a bird was in the house. She saw Caleb with a little bird and a blanket and heard this noise. She started giving Caleb the business because she though he was hurting the bird and that the noise from the p[hone was the bird in trouble. It was all a big misunderstanding.

Textual Idea: Dawkins is wrong about God! The Old Testament does reveal an immoral, unjust, and unloving God. Instead, we find a God who’s love for people moves Him to judge people.

We must carefully consider the culture of these ancient people. It’s easy to misunderstand the people who live with us and speak the same language. It's even easier to have misunderstandings in different cultures. Especially, when we step into the world of the near eastern people who lived 3,000 years ago. We must work hard to understand the coulter of these ancient people or we will come to wrong conclusions about the Old Testament and God. When we do seek to understand, all of what we read will make a lot more sense. These difficult passages of Scripture will make more senses if we make an effort to understand their culture.

Dawkins is wrong about God! The Old Testament does reveal an immoral, unjust, and unloving God. Instead, we find a God who’s love for people moves Him to judge people.

Textual Idea:

Sermon Idea: God's love for people motivates His judgement of people.

Dawkins is wrong about God! The Old Testament does not show us a God who is immoral, unjust, and unloving. Instead, it shows us that God that care about the awful things that happen to people. A God who’s love for people moves Him to judge people who are brutal and wicked.

Transition: Moses and Joshua use these difficult passages of Scripture to identify 4 ways God love affects the way He judges people for their sin.

Sermon Idea: God's love for people motivates His judgement of people.

One point of clarification. The language used in the old Testament for “total destruction” is figurative language. Think of it like this. I played baseball when I was a kid. When one team was winning by 12, the umpire would call slaughter rule and end the game. Suppose a parent tweeted, “Game over! The Rays won by slaughter rule. They destroyed the other team!” 500 years later, someone could read that tweet and think, “Did they kill the children on the losing team?” Of corse not, we know what the parent meant. When Joshua said, “Then they devoted all in the city to destruction, both men and women, young and old, oxen, sheep, and donkeys, with the edge of the sword.” Everyone understood that he did not mean that every living person was killed. He just letting people know they won the battle.

God's love for people motivates His judgement of people.

Interrogative: How does demonstrate love in His judgment for sin?

I know this is true in because, in Joshua writes about another battle against the Canaanites. In God commands complete destruction of every person and in the very next verse he commands them not to intermarry. This was common war language at the time.

Transition: This question may seem like a strange one for us because judgement is viewed as unloving in our culture. In these passages we can identify 4 ways God demonstrates love while judging people for their sins.

One point of clarification. The language used in the old Testament for “total destruction” is figurative language. It would be like watching a foot ball game and saying Alabama completely destroyed Clemson. Not one thinks the Alabama players killed the Clemson players. We know what they mean. So, when Joshua said, “Then they devoted all in the city to destruction, both men and women, young and old, oxen, sheep, and donkeys, with the edge of the sword.” They understood that he did not mean that he killed every living person. He was simply saying that they defeated the enemy in battle. One reason I know this is true in because, in 10:29 Joshua writes about another battle against Canaan. In God commands complete destruction and in the very next verse he commands them not to intermarry. To have a right understanding of this passage you must understand that war language included over exaggerating.

Now lets look at 4 ways God demonstrates love while judging people for their sins.

Now let’s look at 4 ways God’s love influences the way He judges people for their sins.

The Canaanites had no value for human life in war. They would attack without cause and murder those they capture. They permitted torture, the killing of women and children, and the assault of women captured in battle. Unlike the methods for war used by the Canaanites, God’ rules for war in express value for every human life.

God’s rules for war preserve human life

• Israel had to give their enemies notice before an attack

• Israel had to give their enemies a chance to surrender before an attack

• Israel couldn’t kill any enemies who chose to surrender

God’s rules for war included exemptions from fighting

• Men who recently built a home

• Those who recently planted new crops

• Men married less than one-year

• Men who simply choose not to fight

God’s rules for war brought compassion, value for life, and the possibility for preserving life at a time when Canaanites valued brutality and devalued human life.

God’s command to completely destroy means required the Israelites to destroy all people and things. Anything that was not destroyed could be placed in the tabernacle and used for God’s service. This was God way of judging His enemies. God’s judgement to completely destroy the Canaanites had several limitations.

a. God’s judgement was limited to a specific group: God’s command to “completely destroy” was only given to Israel. They were the only people in history of the world who had the right to apply these specific rules for war. God has never given any other nation, group, or people the command to completely destroy their enemies in war.

War was a brutal reality for everyone in the near east. The Canaanites showed that they had no value or regard for human life in war. They would attack enemies without warning and murder those they capture. Attacks were unprovoked and unwarranted. They permitted torture, the killing of women and children, and the assault of women captured in battle. Unlike the methods for war used by the Canaanites, God’ rules for war demonstrated a value for human life.

b. God’s judgement was limited to a specific time: God has not permitted Israel to follow these rules for war at any other time in their nation’s history. Even during that time frame, Israel was not permitted to “completely destroy” their enemies in every war. These passages of scripture cannot be used by anyone to justify destroying any nations, people, or groups today.

c. God’s judgement was limited to specific locations. The command to “completely destroy” focuses only on the destruction of military cities. Those who lived in these cities were kings, soldiers, and other combatants. Only three cities were completely destroyed in these conquests—Jericho, Ai, and Hazor (; ; ). Each location was a military city and women and children would have lived outside of these areas.

God’s rules for war preserved human life

d. God’s judgement allowed for some exceptions. God permitted exceptions to those who acknowledge His greatness. Rahab and her relatives were spared. Mercy was available to any Canaanite who responded in faith to the God of Israel.

Israel had to give their enemies notice before an attack

The Canaanites were a brutal, evil, and sinful people. Their society accepted torture, incest, bestiality, and homosexuality. Their society accepted the prostitution of men and women as an act of worship, and child sacrifice was a common act of worship. The Phoenicians were a Canaanite people group. Archeologists have found a Phoenician tomb filled with the bones of thousands of children’s bodies sacrificed.

Israel had to give their enemies a chance to surrender before an attack

Evil is real, and God will judge those who hurt the people that he loves. God cannot claim to love a victim of sexual assault if He is unwilling to judge the one who committed the violent act. The Canaanites deserved God’s judgement and one reason God judged them is because He loves the victims who were harmed by their evil acts.

Israel couldn’t kill enemies who chose to surrender

God’s rules for war included exemptions from fighting

God committed to the total destruction of the Canaanites in . He used Joshua and the nation of Israel to carry out His judgement 430 years later. God made Himself know to the Canaanites over the next 430 years and they could have turned to God and received mercy at any time.

Exemptions for war

Rahab said, “For we have heard how the Lord dried up the water of the Red Sea before you when you came out of Egypt, and what you did to the two kings of the Amorites who were beyond the Jordan, to Sihon and Og, whom you devoted to destruction. And as soon as we heard it, our hearts melted, and there was no spirit left in any man because of you, for the Lord your God, he is God in the heavens above and on the earth beneath ().”

Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance?

God patiently put of the judgement of the Canaanites for four centuries for the same reason that He extended our coming judgement. Judgement is delayed giving the guilty time to turn from their sin and receive His saving grace.

These difficult passages confirm, God did not order Genocide and His people did not commit genocide. Instead, they reveal a God who brought compassion into a violent world, patiently withheld the judgement of evil people, and worked to give opportunities for everyone to be forgiven and escape judgement.

The righteousness of one can save us all

One day God told Abraham about His plan to destroy the cities of Sodom and Gomorrah because of the wickedness of the people living in the city. Abraham hears God’s plan and responds like a lawyer approaching the judge. He says, “of course you’re a just God, you demand righteousness. Will you not spare (Hebrew word for spare is forgive) the many for the sake of the righteous few? Could you value the righteous few so much that it covers the unrighteousness of the many? Could the righteousness of one save another?” This was a remarkable and unexpected line of questioning.

Many of us miss Abraham’s point because we live in a western culture an individualistic culture, especially as Americans, we deny the idea of corporate responsibility we believe in individual responsibility. Those who grow up in America struggle with the idea of corporate responsibility because the foundation of our culture and government is based on the the protection of individual rights.

Men who recently built a home

So, we believe it doesn’t matter what my father or grandfather or race or my people have done I am not responsible for what anyone else is done and no one else’s record affects me. That’s a very western point of view. In most places they have a more balanced view; the Bible has a more balanced view. We should still value individual behavior but there is still a place for affirming corporate responsibility.

In Judges Chapter 7 Aiken takes a pile of money for himself after he defeated a town and his whole family was executed for his wrong doing. The record of someone else that I have some sort of relationship with comes back to me, this is how things work in the Bible. For Abraham corporate responsibility was expected. It was right for God to punish everyone for the wickedness of the majority. Why do we need to understand and even accept the idea of corporate responsibility? Because it will help us understand Abraham’s remarkable question. It’s incredible! He simply reverses the idea of corporate responsibility. He is asking this fantastic question, in reverse, if the sins of someone else could come onto me and make me guilty, then couldn’t someone else who is a sinner have grace because of my righteousness? This was a bold new kind of corporate responsibility.

God’s will to save is greater than his will to punish. Abraham didn’t end up saving Sodom. We wait for Abraham to say this “God you are an amazingly righteous and gracious God, would you save Sodom for 1 righteous person." He starts out with fifty and stops at 10. God said he would save the city if ten righteous people were found. He never made it to one.

Abraham went home knowing that he didn’t have one totally righteous person living in Sodom. As great as Abraham was he wasn’t able to save Sodom. What if we were to ask, “God will you save the masses of wicked people living in this world for one righteousness person?” His answer is yes. Jesus is the only one who can save people.

Those who recently planted new crops

Abraham discovered the principle; the righteousness of someone else can save us. The righteousness of Jesus can save us. Jesus is the only truly righteous person. Jesus is the only one who can fulfill what Abraham was asking of God with relation to Sodom. When you believe in Jesus you enter into a relationship with Him and His righteousness becomes yours.

It’s not just about following a set of rules, sending up words as prayers, it’s about recognizing the one Abraham points to, the one who fulfilled what Abraham could not. It’s about having a real relationship with Christ. About recognizing how imperfect you are and your need for Christ which humbles you, while knowing that Christ makes you perfect which gives you a boldness. It’s about recognizing both of those facts at the same time.

Men married less than one year

God’s love moves him to judge sinners. His love for you and his complete judgement of sin meet at the cross of Jesus Christ. Out of love he judges Jesus for you sin and wickedness. Then, He offers you His forgiveness and the righteousness of Jesus Christ.

Men who simply choose not to fight

God’s rules for war injected compassion, value for human life, and the possibility for preserving life at a time when everyone valued brutality and devalued life.

God’s command to completely destroy means “to put under the ban.” The ban required the Israelites to devote all conquered things and people to God by destroying them or placing them in the tabernacle to be used for God’s service. God used the “ban” to judge His enemies and the “ban” required complete destruction. But, God did place limits on His judgement. The command to completely destroy everything as a dedication to the Lord had several limitations.

God’s judgement was limited to a specific group: The command to “completely destroy” in war must be given by God and he only gave this command to the nation of Israel. The Israeli people were uniquely God’s people. They were the only one who he gave the right to apply these specific rules for war. God has never given any other nation, group, or people the command to completely destroy their enemies in war. This command was given to Israel alone.

God’s judgement was limited to a specific time: Israel was only permitted to obey the command to “completely destroy” during a brief time in their history. Even during that time frame, Israel was not permitted to “completely destroy” their enemies in every war. They were not permitted to practice war in this way at any other time in their nations history. Furthermore, these passages of scripture cannot be used as justification for destroying any nations, people, or groups today.

God’s judgement was limited to specific locations. The language of the ban is directed at combatants. It was to be carried out in military or combatant settings with cities and military kings. Old Testament scholar Richard Hess notes that as with the “city [‘ir]” of Ai or other “cities” raided by the Israelites, Jericho was not a population center but a small, strategic military settlement or citadel. It was led by a commander or “king [melek],” also housing religious and political personnel. Only three cities (citadels or fortresses, as we’ve seen) were burned—Jericho, Ai, and Hazor (; ; ). All tangible aspects of the Canaanites’ culture—buildings and homes—would have remained very much intact (cf. : “cities which you did not build”). This makes a lot of sense if Israel was to settle down in the same region—a lot less clean-up!

God’s judgement was limited to specific locations. The command to “completely destroy” everything was limited to specific places. The command given to Joshua to “completely destroy” focuses on the destruction of military cities. Those who lived in these cities were kings, soldiers, and other combatants. Only three cities were completely destroyed in these conquests. Each location was a military out post and women and children would have lived outside of these areas.

Jericho was a strategic military settlement.

It did not apply to every war and battle. As far as we can see, biblical herem was carried out in particular military or combatant settings (with “cities” and military “kings”). It turns out that the sweeping language of the ban is directed at combatants.

OT Scholar Paul Corban said, “Only three cities (citadels or fortresses, as we’ve seen) were burned—Jericho, Ai, and Hazor (; ; ). All tangible aspects of the Canaanites’ culture—buildings and homes—would have remained very much intact (cf. : “cities which you did not build”). This makes a lot of sense if Israel was to settle down in the same region—a lot less clean-up!”

God’s judgement allowed for some exceptions. The language used in Deuteronomy and Joshua for “complete destruction” allowed for some exceptions. God permitted exceptions to those who acknowledge His greatness. Rahab and her relatives were spared. Mercy was available to any Canaanite who responded in faith to the God of Israel.

As far as we can see, biblical herem was carried out in particular military or combatant settings (with “cities” and military “kings”). It turns out that the sweeping language of the ban is directed at combatants.

The ban language allows and hopes for exceptions (e.g., Rahab); it isn’t absolute. God permits exceptions to the mandate of to those who acknowledge His greatness It was unique to Israel at a particular point in time and was not to be repeated in later history by Israel or by other nations. Without God’s explicit command (and thus his morally sufficient reasons), attacking the Canaanites would not have been justified.

Did God Really Command Genocide? Coming to Terms with the Justice of God Biblical Hyperbole

Archaeology suggests smaller numbers as well. Old Testament scholar Richard Hess notes that as with the “city [‘ir]” of Ai or other “cities” raided by the Israelites, Jericho was not a population center but a small, strategic military settlement or citadel. It was led by a commander or “king [melek],” also housing religious and political personnel.

Did God Really Command Genocide? Coming to Terms with the Justice of God Biblical Hyperbole

Archaeology suggests smaller numbers as well. Old Testament scholar Richard Hess notes that as with the “city [‘ir]” of Ai or other “cities” raided by the Israelites, Jericho was not a population center but a small, strategic military settlement or citadel. It was led by a commander or “king [melek],” also housing religious and political personnel.

Did God Really Command Genocide? Coming to Terms with the Justice of God Biblical Hyperbole

Archaeology suggests smaller numbers as well. Old Testament scholar Richard Hess notes that as with the “city [‘ir]” of Ai or other “cities” raided by the Israelites, Jericho was not a population center but a small, strategic military settlement or citadel. It was led by a commander or “king [melek],” also housing religious and political personnel.

The Gibeonites said, “From a very distant country your servants have come, because of the name of the Lord your God. For we have heard a report of him, and all that he did in Egypt, and all that he did to the two kings of the Amorites who were beyond the Jordan, to Sihon the king of Heshbon, and to Og king of Bashan, who lived in Ashtaroth ().”

For we have heard how the Lord dried up the water of the Red Sea before you when you came out of Egypt, and what you did to the two kings of the Amorites who were beyond the Jordan, to Sihon and Og, whom you devoted to destruction. And as soon as we heard it, our hearts melted, and there was no spirit left in any man because of you, for the Lord your God, he is God in the heavens above and on the earth beneath ().”

God patiently put of the judgement of the people living in the land of Canaan for four centuries for the same reason that He extended our judgement. It’s so that we can learn about Him and have the opportunity to experience His rescue.

From a very distant country your servants have come, because of the name of the Lord your God. For we have heard a report of him, and all that he did in Egypt, 10 and all that he did to the two kings of the Amorites who were beyond the Jordan, to Sihon the king of Heshbon, and to Og king of Bashan, who lived in Ashtaroth.

the iniquity of the Amorites is not yet complete.

Only three cities (citadels or fortresses, as we’ve seen) were burned—Jericho, Ai, and Hazor (; ; ). All tangible aspects of the Canaanites’ culture—buildings and homes—would have remained very much intact (cf. : “cities which you did not build”). This makes a lot of sense if Israel was to settle down in the same region—a lot less clean-up!

“Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance? (Romans 2:4)”

God was patient with them and He is patient with sinners today to give more people more time to experience His saving grace.

The Canaanites were a brutal, evil, and sinful people. Their evil acts as a people included torture, incest, bestiality, and homosexuality. Their society accepted the prostitution of men and women as an act of worship to their fertility god, and child sacrifice was a common act of worship. the Phoenicians were a Canaanite people group. Archeologists have found a Phoenician tomb filled with the bones of thousands of children’s bodies sacrificed. The Canaanites deserved God’s judgement and God’s love for their victims motivated His judgment of the Canaanites. God cannot claim to love a victim of sexual assault if He is unwilling to judge the one who committed the violent act. How can a loving God bring this kind of judgement to the Canaanites? That’s the wrong question. The right question is, how could a God who loves people not pass judgement on the Canaanites? How can a loving God not pass judgement on us for our sin?

God committed to the total destruction of the Canaanites in . He used Joshua and the nation of Israel to carry out His judgement 430 years later. He gave a reason for not destroying them in . God made Himself know to the Canaanites over the next 430 years and they could have turned to God and recieved mercy at any time. Rahab said, “For we have heard how the Lord dried up the water of the Red Sea before you when you came out of Egypt, and what you did to the two kings of the Amorites who were beyond the Jordan, to Sihon and Og, whom you devoted to destruction. And as soon as we heard it, our hearts melted, and there was no spirit left in any man because of you, for the Lord your God, he is God in the heavens above and on the earth beneath ().”

The Gibeonites said, “From a very distant country your servants have come, because of the name of the Lord your God. For we have heard a report of him, and all that he did in Egypt, and all that he did to the two kings of the Amorites who were beyond the Jordan, to Sihon the king of Heshbon, and to Og king of Bashan, who lived in Ashtaroth ().”

God patiently put of the judgement of the people living in the land of Canaan for four centuries for the same reason that He extended our judgement. It’s so that we can learn about Him and have the opportunity to experience His rescue.

“Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance? ()”

God was patient with them and He is patient with sinners today to give more people more time to experience His saving grace.

One day God told Abraham about His plan to destroy the cities of Sodom and Gomorrah because of the wickedness of the people living in the city. Abraham hears God’s plan and responds like a lawyer approaching the judge. He says, “of course you’re a just God, you demand righteousness. Will you not spare (Hebrew word for spare is forgive) the many for the sake of the righteous few? Could you value the righteous few so much that it covers the unrighteousness of the many? Could the righteousness of one save another?” This was a remarkable and unexpected line of questioning.

Many of us miss Abraham’s point because we live in a western culture an individualistic culture, especially as Americans, we deny the idea of corporate responsibility we believe in individual responsibility. Those who grow up in America struggle with the idea of corporate responsibility because the foundation of our culture and government is based on the the protection of individual rights.

On July 2, 1776 the Continental Congress voted to declare independence from England. Thomas Jefferson’s word in the Constitution tell us why, “We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.--That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed, --That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness.” Our belief in individual rights has been shaped by the idea that the most basic purpose of the government is to protect our individual rights.

We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.--That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed, --That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness. We believe it doesn’t matter what my father or grandfather or race or my people have done I am not responsible for what anyone else is done and no one else’s record affects me. That’s a very western point of view. In most places they have a more balanced view; the Bible has a more balanced view. We still value individual behavior but there is still corporate responsibility

So, we believe it doesn’t matter what my father or grandfather or race or my people have done I am not responsible for what anyone else is done and no one else’s record affects me. That’s a very western point of view. In most places they have a more balanced view; the Bible has a more balanced view. We should still value individual behavior but there is still a place for affirming corporate responsibility.

In Judges Chapter 7 Aiken takes a pile of money for himself after he defeated a town and his whole family was executed for his wrong doing. The record of someone else that I have some sort of relationship with comes back to me, this is how things work in the Bible. For Abraham corporate responsibility was expected. It was right for God to punish everyone for the wickedness of the majority. Why do we need to understand and even accept the idea of corporate responsibility. Because it will help us understand Abraham’s remarkable question. It’s incredible! He simply reverses the idea of corporate responsibility. He is asking this fantastic question, in reverse, if the sins of someone else could come onto me and make me guilty, then couldn’t someone else who is a sinner have grace because of my righteousness? This was a bold new kind of corporate responsibility.

God’s will to save is greater than his will to punish. Abraham didn’t end up saving Sodom. We wait for Abraham to say this “God you are an amazingly righteous and gracious God, would you save Sodom for 1 righteous person." He starts out with fifty and stops at 10. God said he would save the city if ten righteous people were found. He never made it to 1.

Abraham went home knowing that he didn’t have one totally righteous person living in Sodom. As great as Abraham was he wasn’t able to save Sodom. What if we were to ask, “God will you save the masses of wicked people living in this world for one righteousness person?” His answer is yes. Jesus is the only one who can save people.

Abraham discovered the principle; the righteousness of someone else can save us. The righteousness of Jesus can save us. Jesus is the only truly righteous person. Jesus is the only one who can fulfill what Abraham was asking of God with relation to Sodom. When you believe in Jesus you enter into a relationship with Him and His righteousness becomes yours.

It’s not just about following a set of rules, sending up words as prayers, it’s about recognizing the one Abraham points to, the one who fulfilled what Abraham could not. It’s about having a real relationship with Christ. About recognizing how imperfect you are and your need for Christ which humbles you, while knowing that Christ makes you perfect which gives you a boldness. It’s about recognizing both of those facts at the same time.

God’s love moves him to judge sinners. His love for you and his complete judgement of sin meet at the cross of Jesus Christ. Out of love he judges Jesus for you sin and wickedness. Then, He offers you His forgiveness and the righteousness of Jesus Christ.

[1] Paul Copan, 169.

Loving Judgement, or Immoral Genocide?

Introduction:

Attention:

Need:

God’s love demonstrates a value of life in judgement

God’s love set limits on Judgement

God’s love set limits on Judgement

God’s love requires the judgement of evil

God’s love offers hope to escape judgement

Closing:

God’s love set limits on Judgement

God’s love offers patience to prolong judgement

God’s love requires the judgement of evil

Closing: The righteousness of one can save us all

Loving Judgement, or Immoral Genocide?

Introduction:

Attention:

Need:

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God’s love demonstrates a value of life in judgement

God’s love set limits on Judgement

God’s love set limits on Judgement

God’s love requires the judgement of evil

God’s love offers hope to escape judgement

Closing:

God’s love set limits on Judgement

God’s love offers patience to prolong judgement

God’s love requires the judgement of evil

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Closing: The righteousness of one can save us all

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