The Bible offers principles concerning blessing and judgment concerning the nation of Israel. Do any of them apply to the United States? Kerby Anderson examines this question.

Is God blessing America? Will God bring judgment against America? These are questions I often hear, and yet rarely do we hear good answers to these questions. Part of the reason is that Christians haven’t really studied the subject of blessings and judgment.

In this article we deal with this difficult and controversial subject. While we may not be able to come to definitive answers to all of these questions, I think we will have a better understanding of what blessings and judgment are from a biblical perspective.

When we think about this topic, often we are in two minds. On one hand, we believe that God is on our side and blessing us. After the attacks on 9/11, for example, we launched a war on terror and were generally convinced that God was on our side. At least we hoped that He was. Surely God could not be on the side of the terrorists.

On the other hand, we also wonder if God is ready to judge America. Given the evils of our society, isn’t it possible that God will judge America? Haven’t we exceeded what other nations have done that God has judged in the past?

In his book Is God on America’s Side?, Erwin Lutzer sets forth seven principles we can derive from the Old Testament about blessing and cursing. We will look at these in more depth below. But we should first acknowledge that God through His prophets clearly declared when he was bringing judgment. In those cases, we have special revelation to clearly show what God was doing. We do not have Old Testament prophets today, but that doesn’t stop Christians living in the church age from claiming (often inaccurately) that certain things are a judgment of God.

In the 1980s and 1990s we heard many suggest that AIDS was a judgment of God against homosexuality. In my book Living Ethically In the 90s I said that it did not look like a judgment from God. First, there were many who engaged in homosexual behavior who were not stricken with AIDS (many male homosexuals and nearly all lesbians were AIDS-free). Second, it struck many innocent victims (those who contracted the disease from blood transfusions). Was AIDS a judgment of God? I don’t think so.

When Hurricane Katrina struck New Orleans in 2005, people called into my talk show suggesting this was God’s judgment against the city because of its decadence. But then callers from the Gulf Coast called to say that the hurricane devastated their communities, destroying homes, businesses, and churches. Was God judging the righteous church-going people of the Gulf Coast? Was Hurricane Katrina a judgment of God? I don’t think so.

In this article we are going to look at blessings and judgments that are set forth by God in the Old Testament so that we truly understand what they are.

Seven Principles (Part 1)

In his book Is God on America’s Side? Erwin Lutzer sets forth seven principles we can derive from the Old Testament about blessing and cursing. The first principle is that God can both bless and curse a nation.{1}

When we sing “God Bless America” do we really mean it? I guess part of the answer to that question is what do most Americans mean by the word “God”? We say we believe in God, but many people believe in a god of their own construction. In a sense, most Americans embrace a god of our civil religion. This is not the God of the Bible.

R.C. Sproul says the god of this civil religion is without power: “He is a deity without sovereignty, a god without wrath, a judge without judgment, and a force without power.”{2} We have driven God from the public square, but we bring him back during times of crisis (like 9/11) but he is only allowed off the reservation for a short period of time.

We sing “God Bless America” but do we mean it? Nearly every political speech and every State of the Union address ends with the phrase, “May God bless America.” But what importance do we place in that phrase?

Contrast this with what God said in the Old Testament. God gave Israel a choice of either being blessed or being cursed. “See, I am setting before you today a blessing and a curse; the blessing, if you obey the commandments of the Lord your God, which I command you today; and the curse, if you do not obey the commandments of the Lord your God, but turn aside from the way that I am commanding you today, to go after other gods that you have not known” (Deuteronomy 11:26-28).

We should first acknowledge that Israel was unique because it had a covenant with God. America does not have a covenant with God. But it does still seem as if the principle of blessing and cursing can apply to nations today.

A second principle is that God judges nations based on the amount of light and opportunity they are given.{3} The Old Testament is a story of Israel. Other nations enter the story when they connect with Israel. Because Israel had a unique relationship with God, the nation was judged more strictly than its neighbors.

God was more patient with the Canaanites–it took four hundred years before their “cup of iniquity” was full, and then judgment fell on them. Likewise, Paul points out (Romans 2:12-15) that in the end time, God would individually judge Jews and Gentiles by the amount of light they had when they were alive.

A nation that is given the light of revelation will be held to greater account than a nation that is not.

Seven Principles (Part 2)

In his book Is God on America’s Side? Erwin Lutzer sets forth seven principles we can derive from the Old Testament about blessing and cursing. The third principle is that God sometimes uses exceedingly evil nations to judge those that are less evil.{4}

Israel was blessed with undeserved opportunities, yet were disobedient. God reveals to Isaiah that God would use the wicked nation of Assyria to judge Israel. “Ah, Assyria, the rod of my anger; the staff in their hands is my fury! Against a godless nation I send him, and against the people of my wrath I command him, to take spoil and seize plunder, and to tread them down like the mire of the streets” (Isaiah 10:5-6). In another instance, God reveals to Habakkuk that He was raising up the Chaldeans to march through the land, plundering, killing, and stealing (Habakkuk 1:5-11).

As I mentioned above, Christians are often of two minds when they think about America. On the one hand they believe America is a great country. We have been willing to rebuild countries after war or natural disaster. American missionaries travel around the world. Christians broadcast the gospel message around the world.

On the other hand, America is a decadent country. We are the leading exporters of pornography and movies that celebrate sex, violence, and profanity. We have aborted more than 50 million unborn babies. Our judicial system banishes God from public life. Will God use another nation to judge America?

A fourth principle is that when God judges a nation, the righteous suffer with the wicked.{5} A good example of this can be found in the book of Daniel. When God brought the Babylonians against Judah, Daniel and his friends were forced to accompany them.

We also see a parallel to this in manmade and natural disasters. Whether it is a terrorist attack or a hurricane or tsunami, we see that believers and nonbelievers die together. We live in a fallen world among fallen people. These actions (whether brought about by moral evil or physical evil) destroy lives and property in an indiscriminate way.

A fifth principle is that God’s judgments take various forms.{6} Sometimes it results in the destruction of our families. We can see this in God’s pronouncement in Deuteronomy 28:53-55. When the Israelites were forced to leave their homes to go to foreign lands, the warnings were fulfilled. Today we may not be forced into exile, but we wonder if “God is judging our families just the same. He is judging us for our immorality.”

In Deuteronomy 28:36-37, “The Lord will bring you and your king whom you set over you to a nation that neither you nor your fathers have known. And there you shall serve other gods of wood and stone.” When the ten tribes of Israel were exiled to Assyria, they were assimilated into the pagan culture and never heard from again.

Seven Principles (Part 3)

The sixth principle is that in judgment, God’s target is often His people, not just the pagans among them.{7}

Yes, it is true that God judges the wicked, but sometimes the real purpose of present judgments has more to do with the righteous than the wicked. Not only do we see this in the Old Testament, we also see this principle in the New Testament. 1 Peter 4:17-18 says: “For it is time for judgment to begin at the household of God; and if it begins with us, what will be the outcome for those who do not obey the gospel of God? And ‘If the righteous is scarcely saved, what will become of the ungodly and the sinner?’”

This raises a good question. If judgment begins at the house of God, is the church today under judgment? Have Christians become too worldly? Have Christians become too political and thus depend on government rather than on God? Have Christians become too materialistic? Someone has said we should change the motto on our coins from “In God we trust” to “In gold we trust.”

A seventh and final principle is that God sometimes reverses intended judgments.{8} We must begin with an observation. God’s blessing on any nation is undeserved. There is always sin and evil in the land. When God blesses us, either individually or corporately, it is an evidence of God’s grace.

Sometimes God calls for judgment but then spares a nation. A good example of that can be found in the life of Jonah. God called him to that city to preach repentance for their sins. He didn’t want to go because it was the capital city of the Assyrians who had committed genocide against Israel. But when Jonah finally obeyed God, the city was saved from judgment.

God also used Old Testament prophets to preach to Israel. But the people didn’t have a heart to care. Consider the ministry of Micah and Jeremiah. Actually, Micah preached a hundred years before Jeremiah and warned Judah that her “wound is incurable.” A century later, Jeremiah is brought before the priests and false prophets who want him killed. After hearing him, they appeal to the preaching of Micah (Jeremiah 16:19). King Hezekiah listened to Micah’s words and sought God who withheld judgment.

Erwin Lutzer gives another example from eighteenth century England. The country was in decline, but God reversed the trend through the preaching of John Wesley and George Whitefield.

Conclusion

I would like to conclude by returning to the questions about whether God is blessing or judging our nation.

First, we must acknowledge that no nation can claim that God is on its side. In fact, there is a long and sorry history of nations that have claimed this. And the “God is on our side mentality” has done much harm throughout the history of the church.

Kim Riddlebarger: “Instead of letting God be God, our sinful pride leads us to make such pronouncements that are not ours to make. In these cases, God is not sovereign, he is a mascot.”{9} As a nation, we must not claim that God is on our side.

This is also true in the political debates we have within this nation. Richard Land in his book, The Divided States of America, says: “What liberals and conservatives both are missing is that America has been blessed by God in unique ways—we are not just another country, but neither are we God’s special people. I do not believe that America is God’s chosen nation. God established one chosen nation and people: the Jews. We are not Israel. We do not have “God on our side.” We are not God’s gift to the world.{10}

This brings us back to the famous quote by Abraham Lincoln who was asked if God was on the side of the Union forces or the Confederate forces. He said: “I do not care whether God is on my side; the important question is whether I am on God’s side, for God is always right.”

Second, we should be careful not to quickly assume that a disease or a disaster is a judgment of God. Above I gave examples of people wrongly assuming that AIDS or Hurricane Katrina was a judgment of God.

We can take comfort in knowing that this isn’t just a problem in the twenty-first century. Apparently it was even a problem in the first century. The tower of Siloam fell and killed a number of people. It appears that those around Jesus thought it was a punishment for their sins. He counters this idea by saying: “Or do you suppose that those eighteen on whom the tower in Siloam fell and killed them were worse culprits than all the men who live in Jerusalem? I tell you, no, but unless you repent, you will all likewise perish””(Luke 13:4-5).

We should wisely refrain from too quickly labeling a disease or disaster as a judgment of God. But we should take to heart the words of Jesus and focus on our need for salvation and repentance.

Notes

1. Erwin Lutzer, Is God on America’s Side? (Chicago: Moody, 2008), 11.
2. R.C. Sproul, When Worlds Collide (Wheaton: Crossway, 202), 63.
3. Lutzer, Is God on America’s Side?, 17.
4. Ibid., 25.
5. Ibid., 35.
6. Ibid., 41.
7. Ibid., 49.
8. Ibid., 65.
9. Kim Riddlebarger, “Using God,” Modern Reformation, November/December 2007, 14.
10. Richard Land, The Divided States of America (Nashville: Nelson, 2007), 197.

© Copyright 2009 Probe Ministries

Kerby Anderson provides a biblical worldview perspective on capital punishment. He explores the biblical teaching to help us understand how to consider this controversial topic apply Christian love and biblical principles.

Should Christians support the death penalty? The answer to that question is controversial. Many Christians feel that the Bible has spoken to the issue, but others believe that the New Testament ethic of love replaces the Old Testament law.

Old Testament Examples

Throughout the Old Testament we find many cases in which God commands the use of capital punishment. We see this first with the acts of God Himself. God was involved, either directly or indirectly, in the taking of life as a punishment for the nation of Israel or for those who threatened or harmed Israel.

One example is the flood of Noah in Genesis 6-8. God destroyed all human and animal life except that which was on the ark. Another example is Sodom and Gomorrah (Gen. 18-19), where God destroyed the two cities because of the heinous sin of the inhabitants. In the time of Moses, God took the lives of the Egyptians’ first-born sons (Exod. 11) and destroyed the Egyptian army in the Red Sea (Exod. 14). There were also punishments such as the punishment at Kadesh-Barnea (Num. 13-14) or the rebellion of Korah (Num. 16) against the Jews wandering in the wilderness.

The Old Testament is replete with references and examples of God taking life. In a sense, God used capital punishment to deal with Israel’s sins and the sins of the nations surrounding Israel.

The Old Testament also teaches that God instituted capital punishment in the Jewish law code. In fact, the principle of capital punishment even precedes the Old Testament law code. According to Genesis 9:6, capital punishment is based upon a belief in the sanctity of life. It says, “Whoever sheds man’s blood by man his blood shall be shed, for in the image of God, He made man.”

The Mosaic Law set forth numerous offenses that were punishable by death. The first was murder. In Exodus 21, God commanded capital punishment for murderers. Premeditated murder (or what the Old Testament described as “lying in wait”) was punishable by death. A second offense punishable by death was involvement in the occult (Exod. 22; Lev. 20; Deut 18-19). This included sorcery, divination, acting as a medium, and sacrificing to false gods. Third, capital punishment was to be used against perpetrators of sexual sins such as rape, incest, or homosexual practice.

Within this Old Testament theocracy, capital punishment was extended beyond murder to cover various offenses. While the death penalty for these offenses was limited to this particular dispensation of revelation, notice that the principle in Genesis 9:6 is not tied to the theocracy. Instead, the principle of Lex Talionis (a life for a life) is tied to the creation order. Capital punishment is warranted due to the sanctity of life. Even before we turn to the New Testament, we find this universally binding principle that precedes the Old Testament law code.

New Testament Principles

Some Christians believe that capital punishment does not apply to the New Testament and church age.

First we must acknowledge that God gave the principle of capital punishment even before the institution of the Old Testament law code. In Genesis 9:6 we read that “Whoever sheds man’s blood by man his blood shall be shed, for in the image of God, He made man.” Capital punishment was instituted by God because humans are created in the image of God. The principle is not rooted in the Old Testament theocracy, but rather in the creation order. It is a much broader biblical principle that carries into the New Testament.

Even so, some Christians argue that in the Sermon on the Mount Jesus seems to be arguing against capital punishment. But is He?

In the Sermon on the Mount, Jesus is not arguing against the principle of a life for a life. Rather He is speaking to the issue of our personal desire for vengeance. He is not denying the power and responsibility of the government. In the Sermon on the Mount, Jesus is speaking to individual Christians. He is telling Christians that they should not try to replace the power of the government. Jesus does not deny the power and authority of government, but rather He calls individual Christians to love their enemies and turn the other cheek.

Some have said that Jesus set aside capital punishment in John 8 when He did not call for the woman caught in adultery to be stoned. But remember the context. The Pharisees were trying to trap Jesus between the Roman law and the Mosaic law. If He said that they should stone her, He would break the Roman law. If He refused to allow them to stone her, He would break the Mosaic law (Lev. 20:10; Deut. 22:22). Jesus’ answer avoided the conflict: He said that he who was without sin should cast the first stone. Since He did teach that a stone be thrown (John 8:7), this is not an abolition of the death penalty.

In other places in the New Testament we see the principle of capital punishment being reinforced. Romans 13:1-7, for example, teaches that human government is ordained by God and that the civil magistrate is a minister of God. We are to obey government for we are taught that government does not bear the sword in vain. The fact that the Apostle Paul used the image of the sword further supports the idea that capital punishment was to be used by government in the New Testament age as well. Rather than abolish the idea of the death penalty, Paul uses the emblem of the Roman sword to reinforce the idea of capital punishment. The New Testament did not abolish the death penalty; it reinforced the principle of capital punishment.

Capital Punishment and Deterrence

Is capital punishment a deterrent to crime? At the outset, we should acknowledge that the answer to this question should not change our perspective on this issue. Although it is an important question, it should not be the basis for our belief. A Christian’s belief in capital punishment should be based upon what the Bible teaches not on a pragmatic assessment of whether or not capital punishment deters crime.

That being said, however, we should try to assess the effectiveness of capital punishment. Opponents of capital punishment argue that it is not a deterrent, because in some states where capital punishment is allowed the crime rate goes up. Should we therefore conclude that capital punishment is not a deterrent?

First, we should recognize that crime rates have been increasing for some time. The United States is becoming a violent society as its social and moral fabric breaks down. So the increase in the crime rate is most likely due to many other factors and cannot be correlated with a death penalty that has been implemented sparingly and sporadically.

Second, there is some evidence that capital punishment is a deterrent. And even if we are not absolutely sure of its deterrent effect, the death penalty should be implemented. If it is a deterrent, then implementing capital punishment certainly will save lives. If it is not, then we still will have followed biblical injunctions and put convicted murderers to death.

In a sense, opponents of capital punishment who argue that it is not a deterrent are willing to give the benefit of the doubt to the criminal rather than to the victim. The poet Hyman Barshay put it this way:

The death penalty is a warning, just like a lighthouse throwing its beams out to sea. We hear about shipwrecks, but we do not hear about the ships the lighthouse guides safely on their way. We do not have proof of the number of ships it saves, but we do not tear the lighthouse down.”(1)

If capital punishment is even a potential deterrent, that is a significant enough social reason to implement it.

Statistical analysis by Dr. Isaac Ehrlich at the University of Chicago suggests that capital punishment is a deterrent.(2) Although his conclusions were vigorously challenged, further cross- sectional analysis has confirmed his conclusions.(3) His research has shown that if the death penalty is used in a consistent way, it may deter as many as eight murders for every execution carried out. If these numbers are indeed accurate, it demonstrates that capital punishment could be a significant deterrent to crime in our society.

Certainly capital punishment will not deter all crime. Psychotic and deranged killers, members of organized crime, and street gangs will no doubt kill whether capital punishment is implemented or not. A person who is irrational or wants to commit a murder will do so whether capital punishment exists or not. But social statistics as well as logic suggest that rational people will be deterred from murder because capital punishment is part of the criminal code.

Capital Punishment and Discrimination

Many people oppose capital punishment because they feel it is discriminatory. The charge is somewhat curious since most of the criminals that have been executed in the last decade are white rather than black. Nevertheless, a higher percentage of ethnic minorities (African-American, Hispanic-American) are on death row. So is this a significant argument against capital punishment?

First, we should note that much of the evidence for discrimination is circumstantial. Just because there is a higher percentage of a particular ethnic group does not, in and of itself, constitute discrimination. A high percentage of whites playing professional ice hockey or a high percentage of blacks playing professional basketball does not necessarily mean that discrimination has taken place. We need to look beneath the allegation and see if true discrimination is taking place.

Second, we can and should acknowledge that some discrimination does take place in the criminal justice system. Discrimination takes place not only on the basis of race, but on the basis of wealth. Wealthy defendants can hire a battery of legal experts to defend themselves, while poor defendants must relay on a court- appointed public attorney.

Even if we acknowledge that there is some evidence of discrimination in the criminal justice system, does it likewise hold that there is discrimination with regard to capital punishment? The U.S. Solicitor General, in his amicus brief for the case Gregg vs. Georgia, argued that sophisticated sociological studies demonstrated that capital punishment showed no evidence of racial discrimination.(4) These studies compared the number of crimes committed with the number that went to trial and the number of guilty verdicts rendered and found that guilty verdicts were consistent across racial boundaries.

But even if we find evidence for discrimination in the criminal justice system, notice that this is not really an argument against capital punishment. It is a compelling argument for reform of the criminal justice system. It is an argument for implementing capital punishment carefully.

We may conclude that we will only use the death penalty in cases where certainty exists (e.g., eyewitness accounts, videotape evidence). But discrimination in the criminal justice system is not truly an argument against capital punishment. At its best, it is an argument for its careful implementation.

In fact, most of the social and philosophical arguments against capital punishment are really not arguments against it at all. These arguments are really arguments for improving the criminal justice system. If discrimination is taking place and guilty people are escaping penalty, then that is an argument for extending the penalty, not doing away with it. Furthermore, opponents of capital punishment candidly admit that they would oppose the death penalty even if it were an effective deterrent.(5) So while these are important social and political issues to consider, they are not sufficient justification for the abolition of the death penalty.

Objections to Capital Punishment

One objection to capital punishment is that the government is itself committing murder. Put in theological terms, doesn’t the death penalty violate the sixth commandment, which teaches “Thou shalt not kill?”

First, we must understand the context of this verse. The verb used in Exodus 20:13 is best translated “to murder.” It is used 49 times in the Old Testament, and it is always used to describe premeditated murder. It is never used of animals, God, angels, or enemies in battle. So the commandment is not teaching that all killing is wrong; it is teaching that murder is wrong.

Second, the penalty for breaking the commandment was death (Ex.21:12; Num. 35:16-21). We can conclude therefore that when the government took the life of a murderer, the government was not itself guilty of murder. Opponents of capital punishment who accuse the government of committing murder by implementing the death penalty fail to see the irony of using Exodus 20 to define murder but ignoring Exodus 21, which specifically teaches that government is to punish the murderer.

A second objection to capital punishment questions the validity of applying the Old Testament law code to today’s society. After all, wasn’t the Mosaic Law only for the Old Testament theocracy? There are a number of ways to answer this objection.

First, we must question the premise. There is and should be a relationship between Old Testament laws and modern laws. We may no longer be subject to Old Testament ceremonial law, but that does not invalidate God’s moral principles set down in the Old Testament. Murder is still wrong. Thus, since murder is wrong, the penalty for murder must still be implemented.

Second, even if we accept the premise that the Old Testament law code was specifically and uniquely for the Old Testament theocracy, this still does not abolish the death penalty. Genesis 9:6 precedes the Old Testament theocracy, and its principle is tied to the creation order. Capital punishment is to be implemented because of the sanctity of human life. We are created in God’s image. When a murder occurs, the murderer must be put to death. This is a universally binding principle not confined merely to the Old Testament theocracy.

Third, it is not just the Old Testament that teaches capital punishment. Romans 13:1-7 specifically teaches that human government is ordained by God and that we are to obey government because government does not bear the sword in vain. Human governments are given the responsibility to punish wrongdoers, and this includes murderers who are to be given the death penalty.

Finally, capital punishment is never specifically removed or replaced in the Bible. While some would argue that the New Testament ethic replaces the Old Testament ethic, there is no instance in which a replacement ethic is introduced. As we have already seen, Jesus and the disciples never disturb the Old Testament standard of capital punishment. The Apostle Paul teaches that we are to live by grace with one another, but also teaches that we are to obey human government that bears the sword. Capital punishment is taught in both the Old Testament and the New Testament.

Notes

1. Hyman Barshay, quoted in “On Deterrence and the Death Penalty” by Ernest van den Haag, Journal of Criminal Law, Criminology and Police Science no. 2 (1969).

2. Isaac Ehrlich, “The Deterrent Effect of Capital Punishment: A Question of Life and Death,” American Economic Review, June 1975.

3. Journal of Legal Studies, January 1977; Journal of Political Economy, June 1977; American Economic Review, June 1977.

4. Frank Carrington, Neither Cruel nor Unusual: The Case for Capital Punishment (New Rochelle, N.Y.: Arlington, 1978), 118.

5. Further discussion of these points can be found in an essay by Ernest van den Haag, “The Collapse of the Case Against Capital Punishment,” National Review, 31 March 1978, 395-407.

A more complete discussion of capital punishment can be found in chapter 10 of Living Ethically in the 90s (Wheaton, Ill.: Victor, 1990), available from Probe Ministries.

©1992 Probe Ministries.

My question is about natural evils such as tsunamis, hurricanes, earthquakes etc. I feel like the problem of moral evil such as murder and stealing is solved by the free will defense but I haven’t heard a good refution of why God allows tsunamis and other natural events to take out huge villages and kill children.

The so called “natural evils” such as natural disasters are only evil from a human perspective. Tsunamis and earthquakes are normal and necessary occurrences in nature. We could not live on planet earth without them. They shape the environment and contribute to an inhabitable planet. They are part of a normal cycle of nature, along with every other occurrence in nature such as volcanoes, floods and even disease and plague, which is God’s way of maintaining balance in the ecology, necessary for human survival. These natural occurrences only become evil when humanity gets in their way. This sometimes has to do with human choices and “moral evil.” For example building huge population centers on known fault lines and danger zones and not taking proper precautions in construction or having an efficient evacuation plan and warning system in place. Humanity cannot do away with the normal cycles of nature because we need a healthy natural environment to live. But we can adjust ourselves to nature in order to mitigate some of its more deadly effects on civilization. New Orleans is the perfect example of human arrogance, neglect and apathy in the face of known dangers from hurricanes. This city did not take the proper precautions in building a technological defense against hurricanes when it was known for decades that it was in danger of a disaster. The Netherlands is an example of a country that did take the proper precautions in protecting itself from flooding and goes on to survive without incident. So should we blame God for the apathy of New Orleans? This means there is not a strict separation between natural and moral evil and that they are more interwoven than we realize or care to admit.

Now, many times natural disasters are not the result of human choices. We have two options. First, it is a judgment of God. Second, we don’t know why, other than saying God has a purpose in this disaster that we don’t understand, which is certainly an acceptable choice; that is how the problem of evil is explained in the book of Job. I am not averse to saying natural disasters are a judgment from God. The Bible has no problem calling natural disasters judgments—floods and earthquakes are perfect examples. This does not mean that every natural disaster is a judgment. I am only saying judgment is a possibility.

So there are three possible answers to your question. Natural disasters happen as a result of human choices. They are a judgment of God or they happen for a reason we do not understand.

Feel free to follow up on any of these issues with me if you like.

Lawrence Terlizzese, Ph.D.

Posted Feb. 26, 2013
© 2013 Probe Ministries

Kerby Anderson answers some intriguing questions: Is God blessing America? Will God bring judgment against America? What are the biblical principles of blessing and judgment we find in the Bible concerning the nation of Israel? Do any of them apply to our nation?

Is God blessing America? Will God bring judgment against America? These are questions I often hear, and yet rarely do we hear good answers to these questions. Part of the reason is that Christians haven’t really studied the subject of blessings and judgment.

In this article we deal with this difficult and controversial subject. While we may not be able to come to definitive answers to all of these questions, I think we will have a better understanding of what blessings and judgment are from a biblical perspective.

When we think about this topic, often we are in two minds. On one hand, we believe that God is on our side and blessing us. After the attacks on 9/11, for example, we launched a war on terror and were generally convinced that God was on our side. At least we hoped that He was. Surely God could not be on the side of the terrorists.

On the other hand, we also wonder if God is ready to judge America. Given the evils of our society, isn’t it possible that God will judge America? Haven’t we exceeded what other nations have done that God has judged in the past?

In his book Is God on America’s Side?, Erwin Lutzer sets forth seven principles we can derive from the Old Testament about blessing and cursing. We will look at these in more depth below. But we should first acknowledge that God through His prophets clearly declared when he was bringing judgment. In those cases, we have special revelation to clearly show what God was doing. We do not have Old Testament prophets today, but that doesn’t stop Christians living in the church age from claiming (often inaccurately) that certain things are a judgment of God.

In the 1980s and 1990s we heard many suggest that AIDS was a judgment of God against homosexuality. In my book Living Ethically In the 90s I said that it did not look like a judgment from God. First, there were many who engaged in homosexual behavior who were not stricken with AIDS (many male homosexuals and nearly all lesbians were AIDS-free). Second, it struck many innocent victims (those who contracted the disease from blood transfusions). Was AIDS a judgment of God? I don’t think so.

When Hurricane Katrina struck New Orleans in 2005, people called into my talk show suggesting this was God’s judgment against the city because of its decadence. But then callers from the Gulf Coast called to say that the hurricane devastated their communities, destroying homes, businesses, and churches. Was God judging the righteous church-going people of the Gulf Coast? Was Hurricane Katrina a judgment of God? I don’t think so.

In this article we are going to look at blessings and judgments that are set forth by God in the Old Testament so that we truly understand what they are.

Seven Principles (Part 1)

In his book Is God on America’s Side? Erwin Lutzer sets forth seven principles we can derive from the Old Testament about blessing and cursing. The first principle is that God can both bless and curse a nation.{1}

When we sing “God Bless America” do we really mean it? I guess part of the answer to that question is what do most Americans mean by the word “God”? We say we believe in God, but many people believe in a god of their own construction. In a sense, most Americans embrace a god of our civil religion. This is not the God of the Bible.

R.C. Sproul says the god of this civil religion is without power: “He is a deity without sovereignty, a god without wrath, a judge without judgment, and a force without power.”{2} We have driven God from the public square, but we bring him back during times of crisis (like 9/11) but he is only allowed off the reservation for a short period of time.

We sing “God Bless America” but do we mean it? Nearly every political speech and every “State of the Union” address ends with the phrase, “May God bless America.” But what importance do we place in that phrase?

Contrast this with what God said in the Old Testament. God gave Israel a choice of either being blessed or being cursed. “See, I am setting before you today a blessing and a curse—the blessing, if you obey the commandments of the Lord your God, which I command you today; and the curse, if you do not obey the commandments of the Lord your God, but turn aside from the way that I am commanding you today, to go after other gods that you have not known” (Deuteronomy 11:26-28).

We should first acknowledge that Israel was unique because it had a covenant with God. America does not have a covenant with God. But it does still seem as if the principle of blessing and cursing can apply to nations today.

A second principle is that God judges nations based on the amount of light and opportunity they are given.{3} The Old Testament is a story of Israel. Other nations enter the story when they connect with Israel. Because Israel had a unique relationship with God, the nation was judged more strictly than its neighbors.

God was more patient with the Canaanites—it took four hundred years before their “cup of iniquity” was full, and then judgment fell on them. Likewise, Paul points out (Romans 2:12-15) that in the end time, God would individually judge Jews and Gentiles by the amount of light they had when they were alive.

A nation that is given the light of revelation will be held to greater account than a nation that is not.

Seven Principles (Part 2)

In his book Is God on America’s Side? Erwin Lutzer sets forth seven principles we can derive from the Old Testament about blessing and cursing. The third principle is that God sometimes uses exceedingly evil nations to judge those that are less evil.{4}

Israel was blessed with undeserved opportunities, yet were disobedient. God reveals to Isaiah that God would use the wicked nation of Assyria to judge Israel. “Ah, Assyria, the rod of my anger; the staff in their hands is my fury! Against a godless nation I send him, and against the people of my wrath I command him, to take spoil and seize plunder, and to tread them down like the mire of the streets” (Isaiah 10:5-6). In another instance, God reveals to Habakkuk that He was raising up the Chaldeans to march through the land, plundering, killing, and stealing (Habakkuk 1:5-11).

As I mentioned above, Christians are often of two minds when they think about America. On the one hand they believe America is a great country. We have been willing to rebuild countries after war or natural disaster. American missionaries travel around the world. Christians broadcast the gospel message around the world.

On the other hand, America is a decadent country. We are the leading exporters of pornography and movies that celebrate sex, violence, and profanity. We have aborted more than 50 million unborn babies. Our judicial system banishes God from public life. Will God use another nation to judge America?

A fourth principle is that when God judges a nation, the righteous suffer with the wicked.{5} A good example of this can be found in the book of Daniel. When God brought the Babylonians against Judah, Daniel and his friends were forced to accompany them.

We also see a parallel to this in manmade and natural disasters. Whether it is a terrorist attack or a hurricane or tsunami, we see that believers and nonbelievers die together. We live in a fallen world among fallen people. These actions (whether brought about by moral evil or physical evil) destroy lives and property in an indiscriminate way.

A fifth principle is that God’s judgments take various forms.{6} Sometimes it results in the destruction of our families. We can see this in God’s pronouncement in Deuteronomy 28:53-55. When the Israelites were forced to leave their homes to go to foreign lands, the warnings were fulfilled. Today we may not be forced into exile, but we wonder if “God is judging our families just the same. He is judging us for our immorality.”

In Deuteronomy 28:36-37, “The Lord will bring you and your king whom you set over you to a nation that neither you nor your fathers have known. And there you shall serve other gods of wood and stone.” When the ten tribes of Israel were exiled to Assyria, they were assimilated into the pagan culture and never heard from again.

Seven Principles (Part 3)

The sixth principle is that in judgment, God’s target is often His people, not just the pagans among them.{7}

Yes, it is true that God judges the wicked, but sometimes the real purpose of present judgments has more to do with the righteous than the wicked. Not only do we see this in the Old Testament, we also see this principle in the New Testament. 1 Peter 4:17-18 says: “For it is time for judgment to begin at the household of God; and if it begins with us, what will be the outcome for those who do not obey the gospel of God? And ‘If the righteous is scarcely saved, what will become of the ungodly and the sinner?’”

This raises a good question. If judgment begins at the house of God, is the church today under judgment? Have Christians become too worldly? Have Christians become too political and thus depend on government rather than on God? Have Christians become too materialistic? Someone has said we should change the motto on our coins from “In God we trust” to “In gold we trust.”

A seventh and final principle is that God sometimes reverses intended judgments.{8} We must begin with an observation. God’s blessing on any nation is undeserved. There is always sin and evil in the land. When God blesses us, either individually or corporately, it is an evidence of God’s grace.

Sometimes God calls for judgment but then spares a nation. A good example of that can be found in the life of Jonah. God called him to that city to preach repentance for their sins. He didn’t want to go because it was the capital city of the Assyrians who had committed genocide against Israel. But when Jonah finally obeyed God, the city was saved from judgment.

God also used Old Testament prophets to preach to Israel. But the people didn’t have a heart to care. Consider the ministry of Micah and Jeremiah. Actually, Micah preached a hundred years before Jeremiah and warned Judah that her “wound is incurable.” A century later, Jeremiah is brought before the priests and false prophets who want him killed. After hearing him, they appeal to the preaching of Micah (Jeremiah 16:19). King Hezekiah listened to Micah’s words and sought God who withheld judgment.

Erwin Lutzer gives another example from eighteenth century England. The country was in decline, but God reversed the trend through the preaching of John Wesley and George Whitefield.

Conclusion

I would like to conclude by returning to the questions about whether God is blessing or judging our nation.

First, we must acknowledge that no nation can claim that God is on its side. In fact, there is a long and sorry history of nations that have claimed this. And the “God is on our side mentality” has done much harm throughout the history of the church.

Kim Riddlebarger: “Instead of letting God be God, our sinful pride leads us to make such pronouncements that are not ours to make. In these cases, God is not sovereign, he is a mascot.”{9} As a nation, we must not claim that God is on our side.

This is also true in the political debates we have within this nation. Richard Land in his book, The Divided States of America, says: “What liberals and conservatives both are missing is that America has been blessed by God in unique ways—we are not just another country, but neither are we God’s special people. I do not believe that America is God’s chosen nation. God established one chosen nation and people: the Jews. We are not Israel. We do not have ‘God on our side.’ We are not God’s gift to the world.”{10}

This brings us back to the famous quote by Abraham Lincoln who was asked if God was on the side of the Union forces or the Confederate forces. He said: “I do not care whether God is on my side; the important question is whether I am on God’s side, for God is always right.”

Second, we should be careful not to quickly assume that a disease or a disaster is a judgment of God. Above I gave examples of people wrongly assuming that AIDS or Hurricane Katrina was a judgment of God.

We can take comfort in knowing that this isn’t just a problem in the twenty-first century. Apparently it was even a problem in the first century. The tower of Siloam fell and killed a number of people. It appears that those around Jesus thought it was a punishment for their sins. He counters this idea by saying: “Or do you suppose that those eighteen on whom the tower in Siloam fell and killed them were worse culprits than all the men who live in Jerusalem? I tell you, no, but unless you repent, you will all likewise perish” (Luke 13:4-5).

We should wisely refrain from too quickly labeling a disease or disaster as a judgment of God. But we should take to heart the words of Jesus and focus on our need for salvation and repentance.

Notes

1. Erwin Lutzer, Is God on America’s Side? (Chicago: Moody, 2008), 11.
2. R.C. Sproul, When Worlds Collide (Wheaton: Crossway, 202), 63.
3. Lutzer, Is God on America’s Side?, 17.
4. Ibid., 25.
5. Ibid., 35.
6. Ibid., 41.
7. Ibid., 49.
8. Ibid., 65.
9. Kim Riddlebarger, “Using God,” Modern Reformation, November/December 2007, 14.
10. Richard Land, The Divided States of America (Nashville: Nelson, 2007), 197.

© Copyright 2009 Probe Ministries

I found your article on what happens at death. My question is, if we are judged at death immediately, why do we say the in the creeds that at the second coming Jesus will judge the quick (living) and the dead since the dead have already been judged? Anxious to hear back from you. Thanks.

Thanks for your letter. There is what some have called a “judgment of faith” which takes place immediately at death and a “judgment of works” which takes place at some time afterward.

The “judgment of faith” may be in view in Hebrews 9:27. A good biblical example is the story of the rich man and Lazarus in Luke 16:19-31. Notice that the rich man finds himself in “Hades” after death, while Lazarus is in Paradise. This judgment is based on one’s relationship with the Lord and has nothing to do with works per se.

However, the Bible also speaks of a “judgment of works.” For unbelievers, this judgment will apparently take place just prior to the creation of the new heavens and new earth (see Rev. 20:11 – 21:1). Notice that even death and Hades are cast into the lake of fire at this time (Rev. 20:14). In other words, “Hades” (where the rich man went at death) is not to be equated with the lake of fire (which is where unbelievers will spend eternity after the Great White Throne judgment).

Believers will also experience a “judgment of works” at the judgment seat of Christ (see 1 Cor. 3:10-15). This judgment does not determine whether the person is saved or not, for this judgment only includes those who are already saved. It rather determines whether one will receive eternal rewards or not. Apparently, some believers will not receive any rewards (1 Cor. 3:15). Theologians do not agree on precisely when this judgment will take place. But most believe that it follows the initial “judgment of faith” at some later time. It certainly occurs before the creation of the new heavens and new earth (where resurrected believers will spend eternity in joyful fellowship with God and one another).

Hope this helps clear up some of the confusion.

Shalom,

Michael Gleghorn

© 2008 Probe Ministries

How do you explain the situation represented in Matthew 9:18-25, of the little girl being raised after dying?

While He was saying these things to them, a synagogue official came and bowed down before Him, and said, “My daughter has just died; but come and lay Your hand on her, and she will live.” Jesus got up and {began} to follow him, and so did His disciples. And a woman who had been suffering from a hemorrhage for twelve years, came up behind Him and touched the fringe of His cloak; for she was saying to herself, “If I only touch His garment, I will get well.” But Jesus turning and seeing her said, “Daughter, take courage; your faith has made you well.” At once the woman was made well. When Jesus came into the official’s house, and saw the flute-players and the crowd in noisy disorder, He said, “Leave; for the girl has not died, but is asleep.” And they began laughing at Him. But when the crowd had been sent out, He entered and took her by the hand, and the girl got up.

My question is this: If if she was unsaved, did this girl get a second chance at salvation? If yes, how does this fit in with knowing that “it is appointed for man once to die and after this the judgment”? Secondly, if she was saved, was she allowed to share about the glory of heaven? If not saved, how could she be brought back from Hell?

You ask some interesting and important questions, but I’m honestly not sure that either I, or anyone else, can give you any definitive answers. I will say that the doctrine of a second chance is almost always understood in the sense of a “second chance” for salvation AFTER death (sometimes even after judgment), but PRIOR to the eternal state (which is, by definition, both permanent and eternal). Thus, strictly speaking, the case of the little girl in Matthew 9 may not have any direct relevance to this doctrine. This is at least highly probable for three very good reasons:

1. Scripture nowhere clearly affirms the doctrine of a second chance for salvation after death.
2. The little girl’s death was only temporary. The Father knew all along that His Son would shortly raise her.
3. The little girl did not go before God for final judgment at this time.

The doctrine of the “intermediate state” (i.e. between death and resurrection) is debated among theologians. Most evangelicals believe that after death the immaterial part of a person goes either to a temporary place of punishment called Hades, or a temporary place of peace in the presence of the Lord called Paradise (see Luke 16:19-31; 23:43). After the resurrection and final judgment the entire person will then go to their eternal destiny (either the Lake of Fire or the new heavens and the new earth — See Revelation 20:11-21:8). Since this little girl did not enter her eternal destiny, she could not have shared about Heaven or Hell as we commonly think of them. But could she have shared about either Hades or Paradise?

The difficulty with answering such questions is twofold: 1. The Bible simply doesn’t tell us whether or not the girl was saved, nor what her conscious experience (if any) was like between physical death and resuscitation. Thus, anyone trying to answer such questions will be speculating with no clear Scriptural support for this special event. 2. The case is clearly an exceptional one and thus, by definition, does not fit within the general doctrine of what happens to a person after death. Most people who die are not subsequently brought back to a natural mode of physical human existence in this world. The case is an exception, and therefore will not necessarily fit all the rules. Needless to say, the Father knew (even before the little girl died) that His Son would raise her from the dead. Therefore, the usual things which happen to a person after death need not necessarily apply in this case. The Lord had no intention that she remain dead at that time! And finally, after restoring the little girl to life, we simply aren’t told whether she was allowed to share her experiences between death and resuscitation, whether or not she had any conscious experiences at all to share, or if she did, whether or not she even remembered them.

My own opinion is that, as Christians, we have an ethical obligation to honestly tell people when we’ve run up against the limits of our knowledge. Thus, in explaining this passage to someone, I would say much of what I’ve said above, but I would honestly tell them that the Bible doesn’t always satisfy our curiosity about such matters. Sometimes the questions we bring to the Bible simply aren’t answered there. In such cases, we must humbly confess our ignorance and rest in the knowledge of God’s omniscience. God knows the whole, whereas we know only a part.

Shalom,

Michael Gleghorn
Probe Ministries

I have always been puzzled with 1 John 5:16-17 and the meaning of the “sin unto death.” Can you explain exactly what John is referring to?

16 If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it.
17 All unrighteousness is sin: and there is a sin not unto death.

I would really appreciate any help you can give me on this.

Thank you for your e-mail and your concerns about “the sin unto death” mentioned in 1 John 5:16-17.

Let me see if I can give you an acceptable answer to your question. In doing so, we will first have to explore a number of factors which come from the Bible. Let me begin with a passage from Hebrews 12:

“My son, do not regard lightly the discipline of the Lord. . . Nor faint when you are reproved by Him; for those whom the Lord loves He disciplines, and scourges every son whom He receives. It is for discipline that you endure; God deals with you as with sons; for what son is there whom his father does not discipline? . . . “All discipline for the moment seems not to be joyful, but sorrowful; yet to those who have been trained by it, afterwards it yields the peaceful fruit of righteousness. Therefore, strengthen the hands that are weak and the knees that are feeble, and make straight paths for your feet. . .” (Heb. 12:5-13).

Whether we are reading the Old Testament or the New, we find that God is at work to create a family for His own pleasure, a company of sons and daughters who will commune with and look to Him for love, provision, guidance, and consolation. In the Gospel of John, chapters 1 and 3 make it clear that when we place our faith in Jesus Christ to be our Savior Who, through His death, can make us presentable to God, we join the family of God through a new spiritual birth and thus embark upon our personal Christian pilgrimage which ends on the day we die.

As newborns in this family, we are admonished by the Word to “Grow in grace and knowledge of our Lord Jesus Christ” (2 Pet. 3:18), and “as newborn babes, long for the pure milk of the Word, that by it you may grow in respect to salvation” (1 Pet. 2:2).

All children, physical and spiritual, undergo a process of development which involves time. The theological term for this process is “sanctification,” which means the Christian life. Along the way, as we saw above in the Hebrews passage, we observe that God, like any good father, disciplines us appropriately when necessary. The goal is training, not punishment. This training process may occur through circumstances we encounter, and which God allows, or it can come through knowledge of the Bible:

“All Scripture is inspired by God and is profitable for teaching, for reproof, for correction, for instruction in righteousness; that the man of God may be adequate, equipped for every good work” (2 Timothy 3:16,17).

We have a vivid example of this process in the Apostle Paul’s life. He describes it this way:

“And because of the surpassing abundance of (my) revelations, for this reason, to keep me from exalting myself, there was given me a thorn in the flesh, a messenger of Satan to buffet me–to keep me from exalting myself…. Concerning this I entreated the Lord three times that it might depart from me. And He has said to me, ‘My grace is sufficient for you, for power is perfected in weakness’” (2 Cor. 12:7-9).

We don’t have a clear picture what this “thorn” was. Most believe it was a physical ailment. There is some indication that it may have been an eye problem. But the point I make here is that God may allow all kinds of circumstances into our life which are designed for training purposes. This process is the normal Christian Life.

Another good example comes from 1 Corinthians 11:21-31. Paul writes this epistle to address several problems and/or abuses occurring among the church members there. One abuse was that when the believers came together to take communion, some of the members showed up to enjoy the food and some came drunk! Paul rebukes them saying, “Therefore when you meet together, it is not to eat the Lord’s supper, for in your eating each one takes his own supper first; and one is hungry, and another is drunk. What! Do you not have houses in which to eat and drink? Or do you despise the church of God and shame those who have nothing? What shall I say to you? Shall I praise you? In this I will not praise you. . . For he who eats and drinks, eats and drinks judgment to himself, if he does not judge the body rightly. For this reason many among you are weak and sick, and a number sleep.”

This passage makes it clear to us that there are consequences to our disobedience. Some of these Corinthian believers evidently are disciplined by God through both illness and even death (“some of you sleep”). That is not to say that all illness and death are divine judgments, but some are.

In this particular instance, some of the disobedient Corinthians experienced the “sin unto death.” (That is, some of them died).

With this background, we come to the heart of your question. The “sin unto death” is found throughout the Bible and seems to be connected to new eras of biblical history.

Here are some examples where people experienced death through disobedience:

• Giving of the Law, Mount Sinai: Golden Calf (Exodus 32)
• Institution of Levitical Priesthood: “Strange Fire” (Leviticus 10)
• Conquest of the Land: Achan (Joshua 7)
• Beginning of the Church: Ananias & Sapphira (Acts 5)
  (See also Samson and Saul–God was longsuffering with both)

Speaking of the incident in Leviticus 10 where Nadab and Abihu, the sons of Aaron, offered “strange fire” which “consumed them, and they died before the Lord” (Lev. 10:2), Rev. Ray Stedman of Palo Alto Bible Church says:

This was a sin of presumption, not a sin of ignorance. They knew better and what incense they were supposed to burn. . . they had been told emphatically that God would be offended if they offered incense other than that which he had prescribed.* Second, it was a sin dealt with severely because it distorted God’s revelation of Himself. All of these sacrifices and rituals were intended for us to learn what kind of God He is. Third, God used it to set an example. God is here teaching a lesson-to show how important it was for the priests at the beginning of their priesthood to follow explicitly what God commanded. And it only happened once. Similarly, though the sin of Ananias and Sapphira (deception, hypocrisy) was common among Christians of the early church and common ever since, God never visited death like that again. It is a manifestation of God’s love and concern. At the outset, He is wanting to stop this kind of thing from happening again, and He is giving fair warning of the eventual consequences to anyone presumptuous enough to sin deliberately in this way.” That is the way we human beings work. Unless an issue is vividly, dramatically, openly, symbolically made clear to us, we’ll go right on and do the wrong thing. So God is stopping that, arresting it with his judgment at this point. But he really wants us to learn to refrain for the sake of his glory, not out of fear for our lives. *(Cf. elaborate instructions on incense, Exodus 30:34-38, particularly v. 38).

Sin Unto Death (1 John 5)

Now let’s look at the passage you have questioned. The first thing to note is the context. This major topic from 5:13-18 is prayer. We are given in verses 13-15 that God hears and responds to our prayers. The key word is “anything.” Then John remembers there is an exception: praying for a disobedient, sinning brother or sister in Christ. What to do? How do we pray for that one? Here is the sequence we must keep in mind for such a one as we pray.

First of all, the Apostle John tells us that there is a sin not leading to death (physical). In verse 16, he tells us that it is possible for Christians to fall into this sin not leading to death. [See also 1 John 2:1,2–the ideal is to “sin not.” But if anyone sins (and we will), we have an Advocate, a defense attorney.]

When Christians observe disobedience in brothers and sisters, they are to pray for him/her (16b); as a result of these prayers, God may choose to preserve, prolong, extend the person’s physical life (not eternal life, since that life is determined by one’s personal faith decision).

This intercession is effective only in the case of sin not leading to death (16c): that is, the person has not reached the end limits of God’s patience and grace (His “last straw”). See also v. 17 where John says, “All unrighteousness is sin, but there is a sin which is not unto (physical) death.”

Secondly, there is a sin which results in physical death–the sin unto death (v. 16d): This is the death of a believer characterized by persistent, willful sinning in which “the flesh is destroyed [physical death–1 Cor. 5:1-5] so that the spirit might be saved.”

John tells us that this is a sin not to be prayed for, because God’s immutable law concerning this final, “last straw” disobedience is involved and will be unaltered by intercessory prayer (16e), and frankly, we do not know another’s heart condition before the Lord. We are not encouraged to speculate about the cause of any believer’s untimely death. In our prayer life, we can continue to intercede for a wayward brother or sister, but we are not to draw any conclusions about what may, should, or has happened in regard to a believer’s death.

Thirdly, when some Christian we know dies, we might be inclined to ask the question of ourselves, “Was this the sin unto death or not?” John is telling us in this passage not to speculate, because we just don’t know.

All through this Epistle (1 John) the Apostle has been addressing sin in the life of the believer–yours and every Christian you know. It is fitting that John portrays the remedy of habitual sin on the part of a believer in the context of the new birth. The “black and white” contrast all through 1 John concludes with the same idea, and one that is also expressed in the book of James:

“Even so, faith, if it has no works is dead, being by itself. But someone may say, ‘You have faith, and I have works; show me your faith without the works, and I will show you my faith by my works.’ . . Are you willing to recognize, you foolish fellow, that faith without works is useless? . . . For just as the body without the spirit is dead, so also faith without works is dead.” (James 2:17,18, 20, 26)

The New Testament clearly teaches that “Faith alone saves (Ephesians 2:8,9; Titus 3:5), but saving faith is never alone.”

This leads us to a practical application in observing/evaluating another believer’s life and imperfections. This verse comes to mind: “The Spirit Himself bears witness with our spirit that we are the children of God” (Romans 8:16). What we learn from this verse is that we can know about ourselves, (i.e. that we have the Spirit, that we are born again), but ultimately we cannot know about another. In other words, I can know about me, but I can’t know about you. You can know about you, but you can’t know about me.

Practically speaking then, we should accept every person’s testimony who claims to be a Christian. Actual Christian behavior is on a spectrum which John describes by saying, “all sin [big and little] is unrighteousness.” Only God can rightly see the totality of a believer’s obedience and disobedience over a lifetime, and rightly judge it. As a loving Father, He may bring discipline to get us “back on track.” 1 John 1 and 2 speak to the way this may be accomplished–God’s grace through the Blood of Christ providing daily cleansing through confession/acknowledgement (1 John 1:9) and thus, further potential opportunity to serve.

Since we cannot see the heart of another, we can only inspect the “fruit” (or lack thereof) we see in a life. The farther a believer appears to wander away from God, the more “bad fruit” we observe, and the more we wonder about the truthfulness of that believer’s profession of faith. We cannot help being tempted to ask the question: “Is this person really a Christian?” We are to go no farther in our evaluation or conclusion; rather, we should continue our intercession for him or her.

John 21: 20-22: “And looking around, Peter saw the disciple whom Jesus loved (John the Apostle) following them. . .and therefore seeing him said to Jesus, ‘Lord, what about this man?’ Jesus said to him, ‘If I want him to remain until I come, what is that to you? You follow me!” (Old Aramaic Expression: “Stick to your knitting!” <smile>).

I hope this answers your question, ______.

Sincerely in Christ,

Jimmy Williams, Founder
Probe Ministries

According to an old story, the powerful Prussian King Frederick the Great had a chaplain who was a Bible-believer, though Frederick himself was a rationalist. One day, Frederick challenged his chaplain, “In a word, give me a good argument for the God of the Bible.” His chaplain, a knowledgeable man, responded, “The Jew, your majesty!” To unpack the chaplain’s concise remark is the purpose of this essay.

Neglected Evidence for the God of the Bible

The history of the Jews is a demonstration of God at work, sometimes miraculously, sometimes providentially, in the affairs of men and nations. The particular significance of the Jews–in contrast to other nations–is that God called Israel His special people and made covenants with them through Abraham, Moses, and David. In addition, the Old Testament predicts what God planned to do with His people. We’ll look at three rather wide-ranging prophecies about the nation Israel and see how they have come to pass. These involve first, the covenant curses; second, an acted parable of the marital relations between God and Israel; and finally, a prediction of Israel’s return to her own land.

The first area of prophecy involves what God promised to do to the nation of Israel if they did not keep the laws Moses had given them from Mt. Sinai.

When the Israelites were rescued from slavery in Egypt about 1,400 B.C., God made a contract or covenant with Moses to define Israel’s relationship to Him as His own special people. This covenant reminded them of what God had already done for them and what He promised to do in the future. God had saved them from slavery, brought them safely through the desert, was about to bring them into possession of the land of Canaan, and would protect them from all disasters if they would be faithful to Him. To test their faithfulness, God gave them an elaborate set of laws–some moral, some civil, some ceremonial–which also set them apart from the nations around them. God showed His reality through the lifestyle that He had designed for Israel. In Deuteronomy 4:5-8 Moses explained it:

See, I have taught you decrees and laws as the LORD my God commanded me, so that you may follow them in the land you are entering to take possession of it. Observe them carefully, for this will show your wisdom and understanding to the nations, who will hear about these decrees and say, `Surely this great nation is a wise and understanding people.’

Moses goes on to say only Israel has a God who is near when they pray, and only His people have such righteous laws to guide them.

In the 28th chapter of Deuteronomy and the 26th chapter of Leviticus, the provisions of the covenant are set out in the form of blessings and curses–blessings if Israel would obey God’s commands and curses if they disobeyed. Through these sanctions, Israel would be reminded of how they were doing in obeying God, and their neighbors would see an objective demonstration of God’s judgment in history.

Israel as a History Lesson

Israel’s history demonstrates that when they broke the laws God gave them, they experienced exactly the results God predicted would happen if they were unfaithful. No other nation has prophesied its own downfall with such accuracy. Thus history demonstrates how accurately God predicted what would happen to Israel if they disobeyed His laws. And what did God predict? To summarize nearly a hundred verses, Israel’s disobedience brought wasted effort in labors; natural disasters such as drought, blight, and locusts to their crops; and disease and death to their animals and themselves.

Their enemies would defeat them in battle and besiege their cities, resulting in plague, famine, cannibalism, and starvation. They would be scattered to foreign countries. There some would die; others would live in constant fear of both real and imagined disasters, or turn to other gods. They would be sold as slaves. Their numbers would decline greatly, as they suffered from fearful plagues, prolonged disasters, and lingering illnesses. What an amazing list of disasters!

Not only are these curses severe, but the Bible predicts them in some detail. In Deuteronomy, fourteen verses describe the blessings and fifty-four the curses. In Leviticus, eleven verses are blessings and thirty-two are curses. Altogether, over 75 percent of the verses concern curses for disobedience. God- predicted disasters will be a major part of Israel’s future.

This proportion is very unusual. Other religious people might concede that their own history had been three-fourths disaster, but who would admit it had been three-fourths disobedient? And this proportion is borne out not only by the history of Israel recorded in the Bible, where one might claim the biblical history writers either molded the narrative to match the prophecy or adjusted the prophecy to match the history. It is also demonstrated in the long history of disaster experienced by the Jews after the Bible was written.

No other national group has experienced such disaster as the Jews. Most nations have not survived long enough to experience so much disaster! Yet Israel has experienced disaster at every point sketched in the long lists of Leviticus and Deuteronomy. They have, unfortunately, been persecuted again and again for over two thousand years. For most of that time they were without a national homeland, having been driven out of Palestine. They have faced decimation and sometimes genocide from nearly every group they have lived among: Greeks, Romans, Christians, Muslims, Nazis, and Communists. Even now the recently re-established nation of Israel faces continual harassment and threats of annihilation from hostile forces all around her.

In the midst of these curses, however, comes a promise that Israel will not be totally destroyed.

Yet in spite of this, when they are in the land of their enemies, I will not reject them or abhor them so as to destroy them completely, breaking my covenant with them. I am the LORD their God (Lev. 26:44).

But as predicted, the Jews still exist as a people today. “Of course!” you say. “If Israel had been destroyed, we would never have heard of them.” Not true — unless they had been destroyed before the coming of Jesus. With the rise of Christianity, the Old Testament was preserved by non-Jews and would have survived whether the Jews survived or not. In fact, many of the threats the Jews have faced came in the past two thousand years. Yet Israel, unlike most oppressed nations of antiquity, has survived as a distinct people.

Thus the evidence from Israel’s predicted covenant curses points to God’s activity in history, keeping His words of both judgment and promise.

Israel’s Harlotry

It’s easy to miss the book of Hosea in the Old Testament. But it describes an amazing parable that would picture Israel’s situation for some two thousand years. The prophet Hosea was divinely directed to live out a powerful parable depicting God’s relationship with Israel.

In chapter 1, Hosea is instructed to marry a harlot, Gomer, and have children. He obeys, thereby picturing God’s choice of the nation Israel for a personal relationship with Him, even though Abraham was an idolater when God called him and the Israelites were idolaters when they were called out of slavery in Egypt.

In chapter 2, Gomer runs off with her lovers. In the same way, Israel abandoned God for the more sexually exciting worship of the Canaanites, even though God had brought the people safely into the promised land. Finally Gomer winds up in slavery, as Israel would later be taken captive to Assyria and Babylon.

In chapter 3, Hosea is directed to go and buy her back. But she is to have no relations with Hosea or with her lovers. This last event in Hosea’s living parable is a prediction of the status of Israel for a long time to come:

For the sons of Israel will remain for many days without king or prince, without sacrifice or sacred pillar, and without ephod or household idols. Afterward the sons of Israel will return and seek the LORD their God and David their king . . . in the last days (Hos. 3:4-5).

Hosea predicted that Israel for “many days” will lack a king, even though God had promised that Israel would never lack a descendant to sit on the throne if the nation was obedient to God.

In fact, the prediction states that Israel will lack even a prince. Since in Hebrew, “prince” means a government official, not the son of the king, Israel would lack both government and king.

Hosea also predicts that sacrifice, pillar, ephod, household idols will be lacking. Two are associated with the sacrificial system and two with idolatry. Sacrifice was an integral part of Israel’s covenant and worship. The ephod, a sort of vest, was one of the most important of the ceremonial garments worn by Israel’s high priest. Although some pillars had orthodox uses, the most common reference is to those used in Canaanite worship. Israel was to lose both true worship and the false religion which had been such a problem since it entered Canaan.

This has happened exactly! Since A.D. 44 (the death of Herod Agrippa I), Israel has had no native king to this day. For 1,878 years, from the fall of Jerusalem in A.D. 70 to the formation of the modern nation in 1948, Israel had no government of its own either. Thus the predictions regarding Israel’s governmental status were fulfilled in detail.

With the loss of the Temple and the priestly garments came the end of the sacrificial system. Israel has not had a high priest to this day. So Hosea’s prophecy about the loss of sacrificial worship has also proved true.

From A.D. 70 to 1948, the “sons of Israel” lacked all six items predicted in Hosea 3:4. Now they have a government, but five are still lacking. Hosea 3:4 has been literally fulfilled.

A Regathering of Israel?

In our own generation we may also be seeing the fulfillment of Hosea 3:5. Many Jews have physically returned to Palestine in this century. If their seeking of “God and David their king” is understood as a turning to Jesus as the true Messiah, we can point to the growing Messianic Jewish movement which has flourished in the past two decades. But we are still too close to these events to be sure.

Whether or not Hosea 3:5 refers to Israel’s return to the promised land, a number of other Old Testament passages do. Let’s look at one such passage, Isaiah 11:11-16. Verse 11 reads:

Then it will happen on that day that the LORD will again recover the second time with His hand the remnant of His people, who will remain, from Assyria, Egypt, Pathros, Cush, Elam, Shinar, Hamath, and from the islands of the sea.

Sometime after Isaiah wrote these words, Israel was to be regathered to its homeland. The reference to a “second time” as well as the places from which they would return suggests that this is not the return from the Babylonian exile.

According to the whole passage, several significant features will characterize this return. First, verse 13 suggests that Israel will no longer be two nations as it was after Solomon’s time, but a single unified country . Second, Israel will fight the surrounding nations (the Philistines, the Edomites, The Moabites, the Ammonites, and the Egyptians) as a part of this return (vv. 14-15). Third, something spectacular will happen to dry up the “tongue of the sea of Egypt” and the “River,” presumably the Euphrates (v.15). Fourth, the places from which the return will take place are explicitly named, except for the general phrase “islands [or ‘coastlands’] of the sea” (v.11).

Of these four items, three have already occurred in the return of Jews to Israel in our own generation; only the third has not yet taken place.

The return of Jews to Palestine and the formation of a state of their own is amazing in itself, given that just a century ago the territory was controlled by the Muslim Turks who hated the Jews. Yet a world Zionist movement was formed; the land came under the control of Britain at the end of World War I; Britain allowed the Jews to have a homeland; the Nazi holocaust drove Jews to Palestine who otherwise would have stayed in Europe; the United Nations agreed to partition Palestine into an Arab and a Jewish state; and the Jews were able to defeat a coalition of Arab states bent on their destruction.

The Jewish state formed in 1948 in Palestine included persons descended from both the northern and southern tribes. The enmity of the divided kingdoms that existed at Isaiah’s time has, in fact, been healed.

Israel has already fought with all the surrounding nations, in 1948, 1956, 1967, and 1973. Though the Philistines, Edomites, and such are no longer identifiable as separate peoples, the Arab nations occupying their lands (and most likely including some of their descendants) are Egypt, Palestine, Jordan, and Syria. These were the nations Israel fought and dispossessed to regain its territory.

Once again, the prophecies of the Bible about the Jews show the God of the Bible to be true.

In this essay we have examined three significant passages in the Bible that predict the history of Israel. We have shown that numerous prophecies from the Old Testament regarding Israel have been fulfilled. We have made the following observations:

1. The Jews would have fierce and repeated persecution and disaster. This has been characteristic of the nation for two thousand years.

2. In spite of such disasters, the Jews would continue to exist as a recognizable people group, in spite of treatment which has destroyed other such people groups.

3. Israel would be without a king for a long period of time. Israel has been without a king for nearly two thousand years, though a Davidic royal dynasty was an important part of the Old Testament revelation.

4. Israel would lack government officials for a long time. Now, after almost 1,850 years, the Jews have them again.

5. Israel would lack sacrifice and ephod, both associated with God’s commands at Mt. Sinai. This has been true for nearly two thousand years and is quite surprising in view of how important sacrifice and the priesthood were in the Old Testament.

6. Israel would lack pillar and idols. This seems obvious today, because the Jews so adamantly worship one God, but the situation was rather different when Hosea made the prediction about 800 B.C.

7. Israel would return to its land as a single united nation. A century ago, such an event would have seemed almost impossible. Palestine was controlled by a Muslim government which had no interest in providing a homeland, much less an independent state, for the Jews. Yet it has come to pass!

8. The countries explicitly named in Isaiah 11 have been nearly emptied of Jews in this return to Palestine.

9. The Jews have fought successfully with the surrounding nations in establishing and maintaining the new state of Israel.

Sadly, some elements of the Christian church have ignored or participated in the persecution of God’s special covenantal people, the Jews. Yet Romans 9-11 exhorts Christians never to rejoice in the misfortunes of the Jews. To do so brings shame to the church and to our Lord.

As we look at God’s hand in the history of Israel it may seem fierce to us, for at least two reasons: first, we regularly ignore the biblical teaching that there is a life beyond this one, and that in the last judgment with its rewards and punishments everything will be made right, and no one will get less than he or she deserves; and second we regularly minimize our own sin, blaming our actions on circumstances and environment. Whatever may be the faults of our parents, teachers, or society, God will apportion to them (and us!) exactly what we deserve–unless we accept the offer of God’s forgiveness through believing on Christ as our personal Savior.

Are all the predictions we have listed trivial? Did they just happen by chance? Or is the God of the Bible indeed the One who controls history and who announces the end from the beginning? The decision is yours.

© 1994 Probe Ministries.