violence Archives - Page 9 of 10

Okay … after a nearly six month break, I am finally starting back up on my series about the violence of God in the Old Testament. Although, … it wasn’t really a break. I was madly reading, writing, and researching that whole time … and now I think I am ready to begin again.

Ultimately, I’m trying to solve the problem illustrated here:

(Note: These number above don’t count the flood. Some estimate this might add anywhere between 20 million to 6 billion people to that tally.)

Since there are many new readers on this blog, and since probably everyone who has been here longer than a year has forgotten the basic argument I am trying to present, I figured I would spend one post summarizing my view and inviting people to go back and read some of what I have written previously only this topic.

Eventually, of course, these posts will make it into a book, although at this time, it looks like it will more likely be books. A normal 200 page book has about 60,000 words. So far, I have written 120,000 words on this book, and I figure I am about half-way done. Sigh.

So, either I need to cut out about 75% of what I will finally end up with, or I will have to turn this one project into three or four books. Maybe I can get it down to two.

Anyway, here is a brief introduction/summary to what I am trying to show from Scripture:

A Modest Proposal about the Violence of God in the Old Testament

If Jesus truly and fully reveals God to us, and there is no violence in Jesus, then neither is there any violence in God.

At times God appears violent, not because He is violent, but because, just as Jesus on the cross took the sin of the world upon Himself, so also God in human history, took the violence of humanity upon Himself.

Why?

For the same reason Jesus went to the cross: to rescue humanity from the devastating consequences of their actions.

Just as Jesus took sin upon Himself on the cross so that He might rescue and deliver all mankind from sin, so also God took violence upon Himself in the Old Testament so that He might rescue and deliver all mankind from violence.

Such an idea might seem scandalous to most Christians today, but this idea is no more scandalous to us than the idea to the first century Jewish person of the Messiah dying on a cross.

Comparing God with Hitler

By Jeremy Myers

58 Comments

I talk weekly with people who are pretty antagonistic toward Christianity. One of them recently sent me this picture:

It is interesting because I am still in the middle of a long series on how to understand the flood in light of Jesus Christ, and the flood is exactly what this image talks about when comparing God with Hitler.

So how would you respond to this image?

Most Christians would say something like this: “Well, God is God and so He can do what He wants. Hitler wasn’t God, and so it was wrong for him.”

I reject that answer. If God can behave like Hitler, but it’s okay because He’s God, I don’t think God deserves our worship.

My conviction, however, is that God is not like Hitler; God is like Jesus Christ. We must read the Old Testament through the lens of Jesus, and see that Jesus shows us what God is truly like, even though much of the Old Testament portrays something quite different. When God looks violent in the Old Testament, it is not because He is violent, but because He is taking the sins of the world upon Himself, just as Jesus did on the cross.

This is a challenging proposal, and I am trying to write a book to defend it (When God Pled Guilty). But the further I go, the harder the book becomes. That is why you have been seeing fewer and fewer posts on it. I cannot decide whether to push ahead or just give up in defeat.

Any thoughts on what I should do? How do you understand the violence of God in the Bible? Also, how would you respond to that image above?

The Flood According to 2 Peter 2:5-7

By Jeremy Myers

13 Comments

When seeking answers on how to understand the flood in light of Jesus Christ, we must also consider what Peter writes in 2 Peter 2. His statements are critically important, for Peter lived and walked with Jesus, and would likely have heard how Jesus explained the flood. Furthermore, since Peter was one of the apostles, his explanation of the flood event in 2 Peter 2 provides an authoritative, biblical explanation for how to understand this difficult passage.

Translating 2 Peter 2:5-7

Note first that, as with the Hebrew text in Genesis 6–7, the temptation exists to retranslate the Greek text in 2 Peter 2:5 so that it shows something different from what is usually found in most English translations.

And in fact, this would be somewhat easy to do, since these first several verses of 2 Peter 2 are full of Greek participles, which are notoriously difficult to translate and understand in context. With Greek participles, there are always a host of questions about how the participle is functioning in context.

So just as with the Genesis text, I initially thought of basing my understanding of this passage on a different translation of 2 Peter 2:5.

But in the end, I decided against this option for two reasons.

First, the average English translation of this text is fine, and second, I do not want readers of the English Bible to think that the only way they can see Jesus in the violent passages of Scripture is through creative translations from the Greek and Hebrew.

The Context of 2 Peter 2:5

The key to 2 Peter 2:5—as with any text in the Bible—is context. Peter begins this section of his letter by warning about false teachers and how they bring swift destruction upon themselves.

This initial verse is critical for understanding the rest of this section in 2 Peter 2. After talking about how the false teachers are bringing destruction upon themselves, Peter is going to give several examples from biblical history about other groups of people who were destroyed.

In the following verses, God is often implied to be the agent of destruction—as the one who brought the destruction, as the one who carried it out. But as 2 Peter 2:1 indicates, the reason for the destruction is quite clear: the false teachers bring this destruction upon themselves. They are the ones who brought it. They are ones to blame (2 Peter 2:1-3).

Furthermore, in the verses that follow, the primary action of God is not death and destruction, but deliverance and rescue of people from destruction. The repeated emphasis in 2 Peter 2:4-9 is not on how God destroys people but on how God saves and rescues people.

Peter gives three examples. First, he writes about the angels who sinned, and so were not spared (2 Peter 2:4). Peter then sets these angels in contrast to Noah whom God did rescue when the flood came upon the earth (2 Peter 2:5). Finally, Peter mentions Lot, who was rescued from Sodom and Gomorrah (2 Peter 2:6-8). In 2 Peter 2:9, Peter summarizes his point by saying that the Lord knows how to rescue godly men from trials while allowing the unrighteous to continue toward their punishment.

Following these three examples, Peter goes on to emphasize once again that these false teachers have every opportunity to escape destruction, but they continue moving deeper into sin, wickedness, and corruption until they too are destroyed (2 Peter 2:10-22). Just as Peter wrote in 2 Peter 2:1, the actions of the false teachers are bringing this destruction upon themselves.

God is not sending the destruction, but rather, is seeking to deliver and rescue people from the destruction. Yet when destruction comes upon these false teachers, it is the natural consequence of their life and behavior. The only way that God is “responsible” for their destruction is that He set up the rules by which people could either seek life or seek destruction. When people seek destruction, destruction will come!

2 Peter 2 and the Flood

So it was in the case of the flood. When Peter writes in 2 Peter 2:5 that the flood was brought upon the people at the time of Noah, Peter uses the exact same word he uses in 2:1 to write about how the false teachers brought destruction upon themselves (Gk., epagō, “to bring upon”). The flood was brought upon the people in the days of Noah in the same way that destruction is brought upon false teachers, and chains of darkness were brought upon angels who sinned, and fire and brimstone was brought upon Sodom and Gomorrah.

The great sin of the people who lived at the time of the flood invited in the destruction that took their lives.

Even in 2 Peter 2:4, Peter says that the angels were handed over, or delivered up, to their judgment. This again is the common terminology used throughout Scripture to describe the process by which God gives His creatures the freedom to go their own way, even when it is in rebellion to Him. He hands them over to their sin. He gives them up to it. God’s creation lived in sin and rebellion and as a natural consequence of their wickedness, death and destruction came upon them.

In 2 Peter 2, Peter is clearly revealing the idea that sin cannibalizes itself and when sin takes root and leads us further away from God, there comes a point when we depart from God’s protective hand, and invite ruin and destruction upon ourselves.

When this happens, however, all is not lost. God is faithful to rescue, redeem, and deliver a righteous remnant for Himself out of the death and destruction that comes upon the wicked.

The Consequences of Sin in 2 Peter 3

This is exactly the point that Peter makes in 2 Peter 3. In 2 Peter 3:3-7, he returns to the topic of the flood to make his point once again about how God will deal with people who follow their own evil desires in the last days. Peter writes in 2 Peter 3:6 that the world perished when it was flooded with water. God’s creative work is described in 2 Peter 3:5 as causing the heavens and the earth to be formed out of water and by water, but when people sinned, they brought the waters back in upon themselves, to their own destruction (2 Peter 3:6). Notice the imagery Peter uses of God pushing back the waters to create and bring form to the world, and how the waters bring the flood and destroy the world that God created. The cosmic warfare motif we saw in Genesis 1–8 is evident here in Peter’s writings as well.

Peter is clearly painting this contrast that we have already seen between the creative work of God in bringing order to the chaos in Genesis 1, and the exact opposite of this, when the waters came back upon the face of the earth and destroyed all that God had created. Through this contrasting imagery, Peter is showing that he understands the imagery and symbolism of the flood event, and that God was not causing or sending the flood, but was doing everything He could to rescue and deliver people from it. The flood came as a result of sin and rebellion, of nature out of control, or the destroyer seeking to destroy, of sin cannibalizing itself, and of people separating themselves from the protective hand of God.

Peter’s ultimate point is made in 2 Peter 3:9: God does not want anyone to perish, but wants everyone to come to repentance. God does everything possible to withhold the flood waters, to stop the destruction, and to restrict calamity. God takes no pleasure in the death of anyone, not even the death of the wicked. He does not want the wicked to die, but wants them to repent and so He does everything He can to give people ample opportunity to repent.

But there comes a day when their sin is so great and their rebellion has gone on for so long, that the cannibalistic nature of their sin and the destroying power their rebellion carries them out of the protective hand of God, and He has no choice but to let destruction come. He gives them over to their sin.

Notice one last thing about the 2 Peter 2 passage. Peter ends his letter by talking about the second “flood” that will come upon the earth, but this time it will not be a flood of water, but a flood of fire (2 Peter 3:10, 12). The imagery of the world being consumed with fire is identical to the image used by Jesus in Matthew 24 which we considered in a previous post, and so nothing else needs to be said about it here.

How can a God who says "Love your enemies" (Matthew 5:44) be the same God who instructs His people in the Old Testament to kill their enemies?

The Flood According to Isaiah 54:7-9

By Jeremy Myers

5 Comments

One Old Testament passages which sheds light on what happened at the flood is Isaiah 54:7-9. Though not much is said in this text to explain the cause or reasons for the flood, the text does reveal God’s activity during the flood.

Lots of people believe that God was the one who sent the flood to kill all the people on earth, but Isaiah 54 suggests otherwise.

Isaiah 54 and the Flood

In Isaiah 54, Israel is feeling as if they have been abandoned and scorned by God. God likens them to a woman who has borne no children, and is facing the shame and disgrace of being barren (Isaiah 54:1, 4).

God tells them to sing for joy, to forget their shame, and to remember their reproach no more (Isaiah 54:4). Why? Because God Himself is Israel’s husband (Isaiah 54:5). And since He is God the whole world, He will give more children to Israel than she ever could have had in any other way (Isaiah 54:1-3).

God does admit that his wrath came upon Israel for a while, and that for a mere moment He turned away from Israel (Isaiah 54:6-7). But God then promises that with great mercy and everlasting kindness, He will gather them, protect them, provide for them, love them, and take care of them (Isaiah 54:7-8, 11-15).

God’s wrath is not God’s anger at sin, but is rather the natural consequence of using God’s good gifts in a wrong way. God gave us the ability to love and make free choices, but when we abuse love, and use our freedom to make bad choices, we experience the natural consequences of these decisions. Future posts on the wrath of God explains this concept in more detail and looks at several key biblical texts.

Why the Flood Came Upon the Earth (Isaiah 54:16)

For now, notice something quite surprising in this text. In Isaiah 54:16, God explains why the flood came upon the earth. Using the imagery of “the blacksmith who blows the coals in the fire” God says, “I have created the spoiler to destroy” (Isaiah 54:16).

The Hebrew word translated as “spoiler” is the Hiphil participle from shachat. It could also be translated as “the destroyer” (cf. NAS, NIV, NET). More interestingly still, the Hiphil participle of shachat is also used in Genesis 6:13 and 17 in reference to the destruction that came upon the earth. By using such imagery, God explains why the flood came upon the earth: it came because the destroyer destroys. This is the fourth principle of the Chaos Theory.

But what does it mean when the text say that God created the destroyer to destroy? Is not the destroyer opposed to all that is good and Godly? Yes! God is not a destroyer, but a Creator. Nor does God “send” the destroyer to destroy. The destroyer destroys because he is a destroyer. And since everything that exists has it origin in God, it can be said that God created the destroyer. This idea is troubling to some, but note carefully how God explains this.

How the Destroyer Came to Be

Before God mentions that He created the destroyer, God says that He created the blacksmith (Isaiah 54:16a). The blacksmith blows on the coals and brings forth the instruments for his work. Though God created the blacksmith, it is the blacksmith who does his work and brings forth the tools and instruments from his forge.

While many tools that come off a blacksmith forge are used for good purposes, some blacksmiths create tools and instruments that can be used for evil. Sometimes, an instrument or tool which the blacksmith created for good could be used to cause great harm to others. Take a knife, for instance. If a blacksmith makes a knife to cut vegetables, but someone else uses it to kill humans, it is not the knife’s fault, the blacksmith’s fault for making the knife, or even God’s fault for making the blacksmith.

This is how to understand the statement by God in Isaiah 54:16b that He created the destroyer. It is not that God was out for bloody revenge, or because God wanted someone else to do His dirty work for Him. The destroyer is not God’s super-secret hit man who does what needs to be done so God can keep His hands clean.

No, Scripture is clear. When God creates, He only creates good things for good purposes. There is no evil intent in the heart of God. The destroyer was not created to be evil, or to do bad things. In fact, it might be best to realize that the destroyer was never created at all as “the destroyer.” Just as God did not create humanity sinful, but we became sinful through our rebellion, so also the destroyer became destructive, also as a result of rebellion.

Death, decay, and destruction are the natural consequence of disobeying God and going against His will. The only way that God can be said to have created the destroyer is by saying that He created a being with genuine free will, and in so doing, restricted Himself from intervening when that free being chose to depart from God’s perfect will.

God did not make or create death and destruction, but did allow for their possibility when He created life and gave freedom to His creation.

It is the same with human beings. When God created humanity with the freedom to go against His will, this freedom necessitated the possibility that history would go bad if we went against His will, which is exactly what happened in Genesis 3, and the negative consequences of this decision are felt in Genesis 4 when Cain murders his brother, in Genesis 5, where the phrase “and he died” is repeated over and over and over, and then in Genesis 6 when people become so evil that the destruction of all mankind becomes inevitable and God steps in to save and rescue Noah and his family.

This brings us back to what God says about the flood in Isaiah 54. Just as when Israel became evil and departed from God, He sought to gather them to Himself and show mercy to them (Isaiah 54:7-8), so also this is what God says He did in the flood. The flood came upon the earth, but God worked to rescue people from it, and when it was over, He promised that such a thing would never happened again (Isaiah 54:9).

In the end, Isaiah 54 shows us once again that behind the terrible death and destruction of the flood, there is a beautiful theme of God’s love, grace, and mercy as He seeks to rescue and deliver people from the storms of life. God promises that even if the mountains crumble and the hills disappear, God will lever depart, and His covenant of peace will never be removed (Isaiah 54:10).

God Does Not Forsake His People

Isaiah 54:9-10 is similar to what God said elsewhere: “I will never leave you nor forsake you” (Heb 13:5). Though Israel may leave and reject God, God will not leave or reject them. In fact, though it appears from various events in her history that He has abandoned them, it is they who abandoned Him, and though He walked with them, calling them back, pleading with them to return to His righteous ways, they walked straight into the maws of destruction.

In those catastrophic events brought upon them by the destroyer when they left the protective hand of God, it seemed to them that God was angry with them, that God had left them. But quite to the contrary, God was there all along, suffering alongside them, helping them bear up under the crushing burden of pain and loss, and waiting with them until the heavy cost of justice had been poured out by the destroyer. Then God led them forth, back into righteousness and life, restoring unto them light, liberty, freedom, and joy.

The promise of God in Isaiah 54 is that even if Israel abandons Him, He will not abandon her. Even if destruction comes, He will try to rescue as many people as He can from this destruction, and bring them back from it as quickly as possible, just as He did in the days of Noah. According to what God says in Isaiah 54 about the flood, He did not bring the waters of destruction; the destroyer brought them. Instead of bringing death and destruction upon the world in the flood, God was involved in three other activities.

God Rescues, Redeems, and Delivers

The first thing God did in the flood was call people back to Himself so that they might be delivered. He did this through the preaching of Noah.

The second thing God did was that when the flood waters came upon the earth, He sought to rescue, redeem, and deliver as many people from the flood as He would come. In the end, only eight were saved.

Finally, when the destruction was over, He sought to bring light, hope, healing, and restoration back to the earth as quickly as possible. He did this by sending the wind to push back the waters, and then by blessing Noah and his family in their efforts to be fruitful and multiply upon the face of the earth.

What then does God say about the flood through the prophet Isaiah? That although He created the mechanism by which the flood came (Isaiah 54:16b), His commitment before, during, and after the flood was to never depart from His children, even though they may try to depart from Him (Isaiah 54:8-10).

When the text says that God had forsaken his people, and hid His face from them (Isaiah 54:7-8), this does not mean that He had abandoned them, but that the people had strayed so far from God that when destruction came at the hand of the destroyer and as a consequence for their sin, it seemed to the people that God was absent, that He was punishing them, or that He was no longer involved in their lives.

If there is one thing we learn from Isaiah 54 about the flood, it is that although it appears as if God sent the flood as punishment, it actually came as a result of humanities departure from the protective hand of God, and because the destroyer had set out to bring destruction upon the people of the earth as the just consequence for their great sin.

How can a God who says "Love your enemies" (Matthew 5:44) be the same God who instructs His people in the Old Testament to kill their enemies?

Bloody Jesus

By Jeremy Myers

11 Comments

A few nights ago I was talking with my incredibly smart and beautiful wife about the violence of God in Scripture and how we can interpret both in light of Jesus Christ, and we realized that in some ways, Christianity has fallen into the same trap that Judaism fell into so many years ago.

Before Jesus came (and in fact, even today) when Jewish people read their Hebrew Scriptures and saw a violent God doing violent things, they projected this onto their expectations for what the Messiah would be and do when He finally came. They saw a violent God, and so were looking for a violent Messiah. They wanted a Messiah who would throw off Roman rule, would slay the enemies, kill the wicked, and banish all the unrighteous into eternal pits of darkness and gloom.

This was partly why the Jewish religious leaders rejected Jesus as the Messiah. He did not fit the bill! He did not live up to their expectations. He did not match what they read in the Bible. He did not fulfill the expectations, promises, and prophecies of what the Messiah would do when He came. And in fact, on numerous occasions, Jesus flat-out told them that the reason He was not doing these things is because they had misread and misinterpreted their Scriptures.

Hmmm…. now take those two paragraphs and substitute in what Christians think about the second coming of Jesus….

By an amazing twist of hermeneutical skill, we Christians have learned to nod our heads at both Jewish and Christian interpretations of Scripture.

We say, “The Jewish interpretation and understanding of God was correct. They just got the timing all wrong. God is violent and bloody, and so is the Messiah. But Jesus didn’t come the first time to kill all the sinners; He will do that when He comes again. Maranatha! Come, Lord Jesus! Let the bloodbath begin!”

[Read more…]

A Proposal about the Violence of God in the Old Testament

A Modest Proposal about the Violence of God in the Old Testament

Read More …

Comparing God with Hitler

The Flood According to 2 Peter 2:5-7

Translating 2 Peter 2:5-7

The Context of 2 Peter 2:5

2 Peter 2 and the Flood

The Consequences of Sin in 2 Peter 3

The Flood According to Isaiah 54:7-9

Isaiah 54 and the Flood

Why the Flood Came Upon the Earth (Isaiah 54:16)

How the Destroyer Came to Be

God Does Not Forsake His People

God Rescues, Redeems, and Delivers

Bloody Jesus

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Do you want to learn how to BETTER study the Bible?

A Modest Proposal about the Violence of God in the Old Testament

Read More …

Translating 2 Peter 2:5-7

The Context of 2 Peter 2:5

2 Peter 2 and the Flood

The Consequences of Sin in 2 Peter 3

Isaiah 54 and the Flood

Why the Flood Came Upon the Earth (Isaiah 54:16)

How the Destroyer Came to Be

God Does Not Forsake His People

God Rescues, Redeems, and Delivers

Theological Study Archives

Bible Study Archives

Advertise or Donate

Search (and you Shall Find)

Get Books by Jeremy Myers

Schedule Jeremy for an interview

Click here to Contact Me!