Bible verses about Israel's Punishment
(From Forerunner Commentary)
Genesis 12:1-3 (Go to this verse :: Verse pop-up)
Critics assert that Israel's history demonstrates the weakness of the God of Abraham, Isaac, and Jacob, in that their God could not keep His promises. Is that so? We need to set the record straight.
The Old Testament is a chronicle of Israel's repeated failure to obey God, of its refusal to keep His commandments and statutes. In Psalm 78:10-11, 40-42, 56-57, the psalmist mentions that Ephraim (meaning Israel at large)
did not keep the covenant of God; they refused to walk in His law, and forgot His works and His wonders that He had shown them. . . . How often they provoked Him in the wilderness, and grieved Him in the desert! Yes, again and again they tempted God, and limited the Holy One of Israel. They did not remember His power. . . . Yet they tested and provoked the Most High God, and did not keep His testimonies, but turned back and acted unfaithfully like their fathers.
II Kings 17:7-8 speaks of the sins of the Kingdom of Israel, up north:
For so it was that the children of Israel had sinned against the LORD their God, who had brought them up out of the land of Egypt, . . . and they had feared other gods, and had walked in the statutes of the nations whom the LORD had cast out from before the children of Israel.
The prophet Jeremiah, in Jeremiah 32:30, quotes God's scathing indictment of the people of both Kingdoms: "[T]he children of Israel and the children of Judah have done only evil before Me from their youth."
Because of their sins, as II Kings 17:18-20 indicates, God
was very angry with Israel, and removed them from His sight. . . . Also Judah did not keep the commandments of the LORD their God, but walked in the statutes of Israel which they made. And the LORD rejected all the descendants of Israel, afflicted them, and delivered them into the hand of plunders, until He had cast them from His sight.
In Psalm 78:59-62, the psalmist Asaph relates that God, when He became aware of the idols of Israel,
was furious, and greatly abhorred Israel, so that He forsook the tabernacle of Shiloh, . . . and delivered His strength into captivity, and His glory into the enemy's hand. He also gave His people over to the sword, and was furious with His inheritance.
As early as the days of the founder of the Kingdom of Israel, Jeroboam I, God understood the direction Israel was taking. In I Kings 14:15, God warns that He will ultimately
strike Israel, as a reed is shaken in the water. He will uproot Israel from this good land which He gave to their fathers, and will scatter them beyond the [Euphrates] River, because they have made their wooden images, provoking the LORD to anger.
Much later, Amos warned Israel, "Behold, the eyes of the Lord GOD are on the sinful kingdom, and I will destroy it from the face of the earth" (Amos 9:8).
The patriarchs were, as God attests again and again, faithful. However, the people of Israel failed to observe the terms of God's conditional promises to them. Israel exhibited again and again its refusal to obey God. As a result, it has yet to enter into the peace, prosperity, and eternal possession of the land He promised the patriarchs. Hebrews 3:8-11 summarizes the matter: "In the day of trial in the wilderness, [the children of Israel] . . . tested Me, proved Me, and saw My works forty years. Therefore I was angry with that generation. . . . So I swore in My wrath, 'They shall not enter My rest.'"
Because of the peoples' recalcitrance, God withheld His blessings, ultimately separating Himself from them by casting them out of the land He had promised the patriarchs. God punished Israel for its disobedience by deferring the fulfillment of His promises to the patriarchs. This deferment did not make Him unfaithful to the people, because His promises to them were conditional, based on their obedience to His revelation.
In fact, it is not perverse to assert that God was completely faithful to the children of Israel, doing to them exactly what He promised He would do if they persistently sinned against Him. At the right time and for the right people, God will honor His unconditional promises to the patriarchs. Israel's sad history is the consequence of peoples' faithlessness, not of their God's weakness.
Searching for Israel (Part Eight): The Scattering of Ten-Tribed Israel
Leviticus 26:25 (Go to this verse :: Verse pop-up)
God will remember His covenant because He is a jealous God (Exodus 20:5). Because He does not want His name to be profaned in any way, He is very concerned about those who bear it (Exodus 20:7). The covenant people, Israel, had profaned His name by their conduct among the other nations. Because God is holy and righteous, what He proclaimed to do against the heathen in the first chapter of Amos, He will also do to Israel—a people who had forsaken their covenant with Him.
Isaiah writes that Jerusalem, symbolizing all the tribes of Israel, will receive double for her sins because of her privileged position under the covenant (Isaiah 40:2). God will punish Israel for her failure to live up to her responsibilities within the covenant.
God's punishment, though, is never an end in itself, nor does He punish in wild anger or frustration. Rather, He punishes in the best way and at the best time to bring individuals to repentance. He has not forgotten His promises to Abraham, Isaac, and Jacob, but He will correct their descendants so that He can eventually save His people and give them the promises. The process will be painful but also effective; Israel will come to repentance (Romans 11:25-29).
Reflecting on the history of the British Commonwealth and America in the last two hundred years, we see two nations quickly rising to prominence along with unparalleled accomplishments. The British produced a great empire far out of proportion to their population, native wealth, and abilities. Through her commercial power, the United States became the single richest nation that has ever existed. American influence has since exceeded even that of Britain, making English the universal language of business and politics.
Thousands of academic, scientific, and engineering breakthroughs and inventions have sprung from British and American individuals, discoveries which greatly affected the rest of this world. Such power and influence have made both nations feel they have an unlimited reservoir of natural ability and wealth. They even feel a kind of invincibility.
Amos warns ancient Israel and her modern descendants, however, that no nation is so great that it can stand without God. He makes and unmakes nations (II Chronicles 20:6; Daniel 4:17; Acts 17:26). Their rise or fall is largely dependent upon His purpose for them and their significance in prophecy (e.g. Jeremiah 12:14-17; 25:15-32). If their moral and ethical foundation has eroded, the natural process of strong nations displacing weaker ones will take place (Leviticus 18:28; 20:22). It is this process that God often uses to punish His people for apostasy and immorality.
But though God punishes, there is always the hope of repentance and restitution:
"Behold, the days are coming," says the Lord, "when the plowman shall overtake the reaper, and the treader of grapes him who sows seed; the mountains shall drip with sweet wine, and all the hills shall flow with it. I will bring back the captives of My people Israel; they shall build the waste cities and inhabit them; they shall plant vineyards and drink wine from them; they shall also make gardens and eat fruit from them. I will plant them in their land, and no longer shall they be pulled up from the land I have given them," says the Lord your God. (Amos 9:13-15)
Central to both the punishment and the restitution is loving and living the truth of God. This is the responsibility of those who have made a covenant with Him, whether the Old or the New Covenant. It is our part of the deal—a small part really but a difficult one that must be kept (Matthew 7:13-14). If we do not keep it, God must correct us.
But if we keep our part of the agreement, we will reap the benefits that flow with God keeping His. He promises good health (Exodus 15:26), prosperity (Malachi 3:8-12), children (Psalm 127:3-5), security (Psalm 46), and many other blessings besides His greatest gift, eternal life in His Kingdom (John 17:1-3; Romans 6:23)!
John W. Ritenbaugh
Prepare to Meet Your God! (The Book of Amos) (Part One)
Judges 2:11-15 (Go to this verse :: Verse pop-up)
Forms of the situation described here appear frequently in the history of Israel's relationship with God. Several hundred years after this, God inspired Isaiah to write, "Woe to Assyria, the rod of My anger and the staff in whose hand is My indignation. I will send him against an ungodly nation, and against the people of My wrath I will give him charge, to seize the spoil, to take the prey, and to tread them down like the mire of the streets" (Isaiah 10:5-6). This can only mean that God inspires and empowers the Assyrian nation to punish the nations of Israel for their flagrant disobediences.
Such punishment precipitated Israel being scattered, taken into captivity into foreign lands, and losing their homeland, to which they have never returned. God remarks in II Kings 17:18, after providing a long list of Israel's sins, "Therefore the Lord was very angry with Israel, and removed them from His sight; there was none left but the tribe of Judah alone."
However, the tribe of Judah was hardly better than Israel, as II Kings 17:19 states: "Also Judah did not keep the commandments of the Lord their God, but walked in the statutes of Israel which they made." The result was similar to Israel's, for in II Kings 24:2-4 God carried out His threats of punishment against Judah too:
And the Lord sent against [Jehoiakim] raiding bands of Chaldeans, bands of Syrians, bands of Moabites, and bands of the people of Ammon; He sent them against Judah to destroy it, according to the word of the Lord which He had spoken by His servants the prophets. Surely at the commandment of the Lord this came upon Judah, to remove them from His sight because of the sins of Manasseh, according to all that he had done, and because of the innocent blood that he had shed; for he had filled Jerusalem with innocent blood; which the Lord would not pardon.
Much negative, indeed inflammatory commentary, arose in America's newspapers and radio and television programs when some suggested that we are not as innocent as we like to think we are and that we must consider the attacks of September 11 to be a judgment from God and repent. The fact remains that, long before the attacks occurred, critics of American morality—Americans themselves—have been calling upon their fellow citizens to change their immoral ways. The attacks and a wave of sympathy for the grief of those directly impacted by them, as well as a sudden spurt of patriotism, changed the way people heard these messages. Before, they just tuned them out. After all, the messages were not for them but for others because they considered themselves to be okay. Afterward, however, the sense of being innocent victims of a sneaky and undeserved attack made the hearers feel that the messages were demeaning and insulting. But were they true?
In addition to the undisputed fact of God's sovereignty over Israel, ample additional evidence exists to show that He exercises equal dominion over the other nations of the world. He determines their rise and fall and the times of dominance of every nation. Clearly, God judges the inhabitants of His creation, and His judgments are not limited to Israel or to "biblical times." God lives and He always rules and judges—just as surely today as He did thousands of years ago. Since the One who judged during Old Testament times is the same One who judges today, we can be certain that He uses the same standards now that He did then. His laws, which define His standards of morality, have not changed one iota. Jesus emphatically asserts in the Sermon on the Mount that we should not think that He came to destroy the law or the prophets (Matthew 5:17). Indeed, Malachi 3:6 proclaims, "I am the Lord, I do not change," while Hebrews 13:8 says that Jesus "is the same yesterday, today, and forever."
Is God to blame because He exercises His authority, punishing to maintain order and to continue the advancement of His purpose in His creation? Who sins and brings upon themselves the necessity of punishment? God does not sin, men do. If God does not punish for sin, then righteousness loses all meaning. Life will soon become a violent free-for-all (Ecclesiastes 8:11). The Bible makes it clear that human nature is violently evil, and when left unchecked as it was before the Flood, it will reproduce similar conditions (Genesis 6:5). Indeed, God forecasts that exactly those conditions will face those living just before Christ's return (Matthew 24:37). Every indication is that we live during that time now.
The Bible prophesies scores of horrific punishments: epidemics of incurable diseases; wars; fires burning fields, forests, and homes; earthquakes; famines; floods from raging seas; violent weather patterns; and infestations of insects and wild animals. All of these occur as punishments for sin as God exacts His vengeance on "those who destroy the earth" (Revelation 11:18). "Earth" here represents all aspects of His creation—including man—which He created for man.
God is most certainly not to blame if He reacts in accordance with what He has told man He will do. Leviticus 26 and Deuteronomy 28 establish that, if one does well, God will bless him. Conversely, God strongly warns that, if one does not do well, He will surely punish him. Though not to blame because His sins did not cause these tragedies, He is responsible for them because He at least allowed them to occur. He may even have inspired them to occur and oversaw events so that they would.
John W. Ritenbaugh
Is God to Blame?
1 Samuel 8:7-8 (Go to this verse :: Verse pop-up)
Israel had already deviated from faithfulness, but here, she formally rejects God as her Ruler, taking a major step toward being exactly like all the nations around her. This occurred between 1100 and 1000 BC or roughly 350 years after the original making of the covenant. Except for brief periods when Israel had a judge or king who did right in the eyes of God, the spiritual harlotry continued unabated until God formally divorced her, sending Israel and Judah into captivity.
We frequently gloss over the truly important part of this as we read through it. It is clear from Genesis 17:6 and Deuteronomy 17:14-20 that God anticipated Israel having a king or judge. The title is of little importance. Having a king was not the real issue because God had already planned for Israel to have a king. Every organization must have a leader, so God lays down instructions as to how the leader should conduct himself in office. They are designed to ensure that the king does not elevate himself above the people and rule as a despot. Instead, he is to be thoroughly familiar with and guided by the attitudes and laws of God. He must comprehensively know that his own nature is just like those he serves and be humbled.
However, the key to understanding the significance of Israel's demand in I Samuel 8 is that she desires a king just like the other nations. Spiritually, this demand confirms Israel's whorish behavior, and thus God tells Samuel to describe the national effects of her demand. On Israel's part, it is a complete rejection of her marriage vows; she wants her Benefactor and Husband—God—to have no say in her life, declaring herself free of Him and to be completely and totally a nation of this world, no longer the type of God's Kingdom on earth.
The issue between God and man is simply a matter of government—of sovereignty and providence. This appears as early as Genesis 3 when Adam and Eve reject God's rule over them. Once God reveals Himself through His calling, the issue of government comes to the fore. This is what we confront in decision-making. As the Bible has recorded in great detail, mankind has shown that it wants to retain this authority to itself. Yet, the naked truth is we cannot retain sovereignty to ourselves and still have what God is offering, entrance into the spiritual Kingdom of God. We cannot have it both ways. We will be submissive either to God's will or to our own fickle drives. Many of us do not get it!
John W. Ritenbaugh
The Beast and Babylon (Part Seven): How Can Israel Be the Great Whore?
Jeremiah 30:8-11 (Go to this verse :: Verse pop-up)
In all of God's dealings with Israel and Judah, and especially regarding the Second Exodus, we see His perfect application of justice and mercy. He is just, because He does not allow their sin to go unpunished. We could not trust God if He did not hold to His promises of blessing and cursing (Numbers 23:19; Leviticus 26; Deuteronomy 28). If He allowed Israel and Judah to sin with impunity, His laws would have no authority, and His words would be of no consequence. However, for the sake of what is best for Jacob, God has to show him that He is serious about what He says. So His justice will be upheld as Israel and Judah are brought to the painful realization that they have forsaken Him and have been living the wrong way.
Yet, we can also see God's mercy in His dealings with His people. Today's Western culture—a product of the nations of Israel—is not so very different from Sodom and Gomorrah. The same sins are committed in the same brazen manner. Our regard for humanity is so low that in America alone during the last three decades, an estimated 40-50 million pre-born children have been killed for the sake of convenience. Further, God has been systematically removed from schools, from government, and from public life. Post-Christian Europe has transgressed even further. Even Jerusalem—the "Holy City"—has an annual "Gay Pride" parade, and is essentially secular.
Despite these atrocious sins, God will not utterly destroy Israel as He did to Sodom and Gomorrah. A number of latter-day prophecies of various peoples—the Edomites, for example—foretell that God will make a complete end of them (Jeremiah 46:28). However, He has chosen not to do this with Israel and Judah, though not because they are righteous in any way.
He will show them mercy because of the promises He made, not because they deserve it. Ezekiel 36 shows this clearly. God repeats several times that He is bringing Israel back for His name's sake, and not for Israel's sake:
"Therefore say to the house of Israel, 'Thus says the Lord GOD: "I do not do this [restoring Israel and blessing the land; verses 6-15] for your sake, O house of Israel, but for My holy name's sake, which you have profaned among the nations wherever you went. And I will sanctify My great name, which has been profaned among the nations, which you have profaned in their midst; and the nations shall know that I am the LORD," says the Lord GOD, "when I am hallowed in you before their eyes. For I will take you from among the nations, gather you out of all countries, and bring you into your own land. . . . Then you will remember your evil ways and your deeds that were not good; and you will loathe yourselves in your own sight, for your iniquities and your abominations. Not for your sake do I do this," says the Lord GOD, "let it be known to you. Be ashamed and confounded for your own ways, O house of Israel!" (Ezekiel 36:22-24, 31-32)
God would be unfaithful to His own promises if He annihilated Jacob's descendants—even though, by all accounts, it is exactly what they deserve.
David C. Grabbe
The Second Exodus (Part Two)
Jeremiah 30:18-20 (Go to this verse :: Verse pop-up)
God will destroy the nations to which Israel and Judah are scattered, and He will correct Israel and Judah in measure, as verse 11 says. But when the punishment is done, He will bring His people back to the land that He promised them and give them rest and peace. A number of other prophecies concerning the Second Exodus relate how God will bless the land, which will once again produce abundantly. Israel and Judah will have the Promised Land, they will have peace—because this time their enemies will be completely destroyed, which Israel failed to do the first time—and they will have prosperity. They will also be blessed numerically, as the remnant begins to multiply.
But this time the peace and prosperity will last, because two factors will be different. First, Israel and Judah will have perfect leadership: Jesus Christ will be King, and David will be His prince (Ezekiel 37:24-25; Jeremiah 23:3-7; Hosea 3:5; Micah 2:12-13). Corrupt or ambivalent leadership will no longer lead Israel astray; instead, the leaders will set the example of righteousness for the people to follow. Additionally, the twelve original apostles will be resurrected and sit as judges over the twelve tribes, ensuring that proper judgment is given (Matthew 19:28; Luke 22:30).
Second, Israel and Judah will both make the New Covenant, meaning that they will be given the Holy Spirit, which will enable them to keep the law in its spiritual intent (Jeremiah 31:31-34). They will be given a new heart, and will finally be able to know their God (Ezekiel 11:17-20; 36:24-29).
David C. Grabbe
The Second Exodus (Part Two)
Amos 3:1-7 (Go to this verse :: Verse pop-up)
Prophecy is both practical and positive, not all gloom and doom. Most of prophecy begins negatively but ends positively because God is confident that what He prophesied will accomplish His end, which is always good! Much of the thrust of Amos is an education for catastrophe. Amos followed Elijah about 90-100 years later. During that period, Israel's sins continued to mount horribly. Despite this, they became very wealthy and self-indulgent, even oppressively so.
Religiously, they were trying to walk a tightrope between God and Baal. They were behaving and worshipping like Baal worshippers but doing it in the name of the Lord. Does that not sound familiar to an informed observer of our modern, American scene? People in high places are claiming we all worship the same God; they say the God of Islam and the God of Christianity are the same!
Amos, a Jew from the southern kingdom, was sent by God to preach against the sins of the northern ten tribes. In those from the north, there would be a natural resistance to such an arrangement. The first thing Amos needed to do, then, was establish his authority to preach against them.
The prophet begins in the first two verses with a "thus saith the LORD," providing the foundation for all that follows. He sets out two things that construct a basis for what he says. First, God and Israel have a special relationship: "You only have I known." This phrase indicates a very close bond, as in a marriage, from which ensues the sharing of life's experiences. This ties what Amos would say to correct them to their responsibilities within that close relationship.
Second, he makes a veiled warning, contained within the next five verses: Amos' words carry authority. Israel had better heed because his words are not idle. He establishes this through a series of illustrations posed as challenging questions that can logically be answered only one way. His aim is to awaken them from their spiritual lethargy. It is as if he is saying, "Think about the practical ramifications of this." What follows is a general pattern of God's operation in His people's behalf.
First: People traveling in the same direction toward exactly the same destination would hardly meet except by appointment. It is no accident that God and Israel have this relationship. This also applies on a smaller but more immediate scale: Amos has been sent by appointment, and he does not speak promiscuously. He is there by no accident. His utterances are not his own words; they began with God, who sent them because the close relationship is seriously threatened.
Second: Lions do not roar unless they have taken their prey because they do not want to scare their intended prey away. Israel is God's prey, as it were, and He is not roaring yet. This means, "Take heed! He is stalking you, and you are in mortal danger. Punishment is imminent, at the very door. Beware, for the margin of safety is very slim."
Third: One cannot snare a bird unless a trap is set, and then something—in this case a bird—has to cause the trap to spring shut. This illustration is declaring a cause-and-effect relationship, meaning, "Israel, you are already in the trap, and you, through your conduct, are just about to spring it shut on yourself. Your sins brought this warning, and punishment will follow if you continue sinning."
Fourth: All too often, the alarms go off, and then people take notice. "Because the sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil" (Ecclesiastes 8:11). Amos is declaring that God is involved in His creation; He has not gone way off. The Israelites must not allow themselves to be self-deceived. God is managing it, governing it. His warning of impending calamity would not come if they were not deserving of it. They have been flippantly careless and have no one to blame but themselves.
Fifth: It is illogical to think that God would punish without first warning His people. It is an aspect of His mercy. We can infer that Amos did not choose to be there before them. God appointed him to this task and "caused" him to speak. It is from God that the authority for the prophet's message emanates.
An important overall warning from Amos for those of us who have made the New Covenant with God is that great privileges must not be abused, or they will bring great penalties. To whom much is given much is required (Luke 12:48). Our great privilege is to have access to Him and His Spirit, and therefore have a far closer relationship with Him than Israel ever had under the Old Covenant. Israel's sin was first neglecting and then departing from God and the relationship. This in turn produced great moral corruption through self-serving idolatry, illustrated as and called "fornication" in other books.
The overall effect of these sins produced a careless disregard for the simple duties people owe their neighbors, as well as oppression of the weak. Amos speaks strongly against public and private indifference toward the keeping of the second of the two great commandments (Matthew 22:37-40). When these are considered, we see that he is truly a prophet for our time, when public morality has fallen so low. We need to heed His words seriously because our cultural circumstances parallel what Amos confronted in his day.
John W. Ritenbaugh
Prophecy and the Sixth-Century Axial Period
Amos 6:11 (Go to this verse :: Verse pop-up)
"The great house" refers to the noble or wealthy family in society, and these "big names" will certainly be destroyed along with the common folk. The rich and powerful will not be able to escape the dreadful punishment God promises. God makes it clear that He has given the command to destroy them.
We should never forget that God's punishment falls upon Israel because of disobedience, rebellion, and sin. America and the British nations are rapidly following ancient Israel's example as they spiral downward to their destruction. We can see this pattern in the murder on the streets, bloody crimes like rape and mutilation in our once peaceful towns, AIDS and other sexual diseases rampant among all sectors of society, as well as sexual deviancy, perverse music, self-indulgence, drugs, and alcohol abuse. Wealth is being funneled into the hands of the few, and the poor and weak keep becoming poorer and weaker. These nations may look fine on the outside, but the cancer has spread from head to toe, and they have only so long before the disease proves fatal (Isaiah 1:5-6).
John W. Ritenbaugh
Prepare to Meet Your God! (The Book of Amos) (Part Two)
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