What the Bible says about
(From Forerunner Commentary)
This vignette deals with the prevalence of ungodly marriage practices leading to disastrous results. The gist of this section is that, after a few generations of multiplying, men as a whole began to leave God out of their lives. They chose wives—probably several of them, like Lamech—based solely on their physical beauty, not on their depth of character. Their children, though they became mighty, famous leaders, grew into wicked adults whose every impulse, thought, and plan was corrupt. Violence became a way of life. Once conditions reached this point, God decided to destroy them before they became so totally depraved that they could never repent, even in the resurrection.
The Bible pictures a society of unrestrained sin of every kind. The New Testament frequently mentions it in the same context as Sodom and Gomorrah and Israel's sins caused by Balaam and Korah. The underlying factor in all these situations is rebellion against and rejection of God. Cain, Lamech, and mankind in general never took God into account when they committed their iniquities. As Psalm 10:4 says, "The wicked in his proud countenance does not seek God; God is in none of his thoughts."
Has our present society reached this nadir of behavior?
Richard T. Ritenbaugh
'As It Was In the Days of Noah'
These are subtle signs of a "ripe" society. When an earthquake strikes, one feels very unstable because he is not sure if the building will collapse and kill him. A similar type of instability occurs when society is rocked by crime, violence, immorality, and injustice. Amos describes the insecurity, bitterness, and death that result from failing to hold to the absolute standards of God.
One of the first signs of ripeness that society shows is instability. Just a few decades ago, most of us could leave our houses unlocked, but when society began to become unstable, we had to start locking our doors. In the recent past, we did not read a great deal about violence on the streets. Now society is so unstable that violence fills our news reports, and this constant source of worry produces more instability.
Within such a nation, all kinds of unstable factors constantly increase because everyone is running here and there in confusion. The confusion results from the lack of absolute standards of what is right and wrong, moral and immoral, ethical and unethical. Thus, everybody does his own thing. Violence, divorce, suicide, and mental illness increase. We see this in our societies every day.
John W. Ritenbaugh
Prepare to Meet Your God! (The Book of Amos) (Part Two)
Leviticus 19:17, "You shall not hate your brother in your heart," succinctly describes the fundamental flaw in Edom, hatred. Edom's hatred is the primary consequence of his pride. Because Esau—the father of the Edomites—always felt that he should have been the master and received his father's wealth and blessings, he nursed his wounded feelings of superiority, and it boiled over into hatred of his brother. This flaw became a prime feature of Edomite character.
Hatred against a brother can lead a person to terrible acts, most often underhanded ones. In the case of the Edomites, their vile attitudes first manifested themselves in such things as gloating and rejoicing over Israel's catastrophes, and led to actions such as pillaging, selling into slavery, and taking the other's territory when Israel and Judah were weak.
God encapsulates the reason for His terrible judgment against Edom into a single word: "violence." In Hebrew, this word is chamas, believe it or not, so strikingly similar to the name of the Palestinian terrorist organization, Hamas. In actuality, Hamas is an acronym for Harakat al-Muqawima al-Islamiyya, the Islamic Resistance Movement. Along with Hezbollah, it has been Israel's chief enemy for many years. It is difficult to see this as a mere coincidence.
Could this be a scriptural clue as to the modern-day identity of Edom or perhaps Amalek? The details revealed in Obadiah support such a conclusion. A survey of recent Middle East history shows how Hamas has set itself against the Jews; no other group bears such vehement hatred for them. Even though it has secured political power in Palestine, it will not renounce its perpetual hatred against the state of Israel—not even to become a viable player on the world stage. Members of Hamas simply want to annihilate Israel.
Chamas suggests immoral, cruel violence, going hand-in-hand with "slaughter" in the previous verse. The two words are undoubtedly linked. Edom will be cut off with the same slaughter and in the same manner by which she treated Israel: with violence, with chamas!
Why does God describe Esau in these terms? What drives Esau to hate Israel so viscerally? Deuteronomy 32 succinctly illustrates God's attentive relationship with Israel, how He found her, cared for her, and formed her into a great nation. God's love for Israel undergirds why hatred and violence against Israel is such a terrible transgression. Indeed, God's relationship with Israel is a driving factor behind Edom's hot anger—it is essentially jealousy!
Zechariah 2:8 describes Israel as "the apple of His eye." If a person pokes another in the eye, it hurts the recipient terribly. Because Esau's perpetual enmity and violence against Israel are fingers in God's eye, He takes extreme umbrage. The Edomites, rebelling against God's will, picked on one whom God has chosen. This is sin, not only against Israel, but also against God. Rather than humbly bowing before His will that the older shall serve the younger, Edom has waged perpetual war against Jacob's descendants. In doing so, she has, in effect, declared war against God - a very serious sin.
Richard T. Ritenbaugh
All About Edom (Part Five): Obadiah and God's Judgment
The key to understanding Jesus' words lies in understanding how the phrase "kingdom of God" or "kingdom of heaven" is used. We know that the Kingdom of God has a future aspect, when Christ will rule over the nations and His glorified brothers and sisters will reign with Him. There is also a present aspect, as we have already been conveyed into the Kingdom (Colossians 1:13), and now our citizenship is in heaven (Philippians 3:20). We are already part of that heavenly Kingdom. It is a present reality for the firstfruits—though not in its fullness—and in the near future, it will be a worldwide reality.
Yet, there is another way to understand the Kingdom. When Jesus said that "the kingdom of heaven is at hand" (Matthew 4:17)—meaning nearby—He was referring to Himself. When He told the Pharisees that the Kingdom of God was among them, or in their midst (Luke 17:21), He referred to Himself. The king is always the highest representative of a kingdom, so when the king is present, the kingdom is also present.
We can see this in a couple of scriptures: "But if I cast out demons by the Spirit of God, surely the kingdom of God has come upon you" (Matthew 12:28). Here, God's Kingdom is defined as Jesus' exercise of His power. The King, in exerting His authority over unclean spirits, displays the reign or the rule of God. The Kingdom of God is found in the Person of Jesus Christ.
This can also be seen in Mark 9:1-2:
And He said to them, "Assuredly, I say to you that there are some standing here who will not taste death till they see the kingdom of God present with power." Now after six days Jesus took Peter, James, and John, and led them up on a high mountain apart by themselves; and He was transfigured before them.
Jesus tells them they will see the Kingdom of God present with power, and within a week they see Him transfigured. His being revealed to them in glory was a demonstration of the power of God's Kingdom. Even without the glory, what stood among them was still the Kingdom of God. Because He is the King, as the central figure of the Kingdom, wherever He went, the Kingdom was present. In the book of Acts, the message of the Kingdom is inextricably tied to the central Being in that Kingdom (Acts 8:12; 19:8-10; 28:23, 31). To take this a step further, where the King abides in any person or where a person is in Christ, the Kingdom is also present.
We can now apply this principle to Christ's statements. Matthew 11:12 says that from the days of John the Baptist's preaching until that of Jesus—and even to today—Christ and those in whom He dwells suffer violence: physical or verbal assault, affliction, oppression, constraint, and perhaps even martyrdom. This world's forceful and self-willed people "seize" that Kingdom as they would a fortified city, through opposing its citizens in some way.
Similarly, in Luke 16:16, Jesus is saying that the Kingdom of God has been preached, and everyone uses violence against it, signifying opposition in one form or another, to constrain or repress the King and His citizens. As John records, "He came to His own, and His own did not receive Him" (John 1:11).
In other words, the gospel message was not popular. It bore fruit in those who were being called (Isaiah 55:11). Others hoped that the kingdom of Judah would be restored, and they were probably content to wait and watch this Man as He went about—as curiosity-seekers rather than opponents. However, for those who had a vested interest in maintaining the political and religious status quo, the gospel was seen as a threat, and those linked with the Kingdom of Jesus Christ were the object of all manner of resistance and persecution, both before and especially after His death.
Notice, for example, Jesus' words in Matthew 23:13: "But woe to you, scribes and Pharisees, hypocrites! For you shut up the kingdom of heaven against men; for you neither go in yourselves, nor do you allow those who are entering to go in." Some were then in the process of entering the Kingdom, and the resistance and oppression of the scribes and Pharisees were obstacles to that entrance. John 9:22 records that "the Jews had agreed already that if anyone confessed that He was Christ, he would be put out of the synagogue." The scribes and Pharisees, as well as those influenced by them, persecuted those God was drawing into His Kingdom. There was such animosity that the King Himself suffered the most awful violence that has ever been perpetrated: a mob of creatures wantonly crucifying their sinless Creator.
We face a similar circumstance today. Even nominal Christians suffer Muslim persecution in one part of the world, while others are blocked, ridiculed, and constrained by secularists and humanists in another. True Christianity is denounced as being heretical and cultic, and its adherents suffer violence in various ways. This violence does not have to be physical violence. It can be verbal. It can be passive. It can be persecution or opposition in any number of ways.
Wherever the spirit of Satan is present, his children make the way difficult for those who are in Christ or who are being drawn to Him. They reject the royal law of the Kingdom and ridicule God's sovereignty. They sneer at His inspired Word. The violence that the Kingdom suffers will vary by degrees, but it is found wherever the ruler of this world has influence.
This is why Jesus says in John 16:33 that in the world, we will have persecution, but He also says to "be of good cheer." He does not say He will remove persecution right away, but instead, He says that He has overcome the world. He sets limits on how much violence He will allow, and what He does allow He will redeem for His own good will. The violence we suffer will never compare to the violence that He suffered for us. One day soon, though, the violence against the Kingdom will be defeated, and the violent will be given the opportunity to worship the King whom they have pierced (Zechariah 12:10).
David C. Grabbe
Taking the Kingdom by Force
This is where today's violence is headed. When people begin killing Christians, they will not feel any sense of wrong in doing so than those who are currently aborting babies. By that time, justifications will have been made, minds will have adjusted, and they will think, "We need to get rid of these people because they are a threat to society. They don't deserve to live."
Do Arabs and Israelis not find justifications for killing one another? Do dictators not find justifications for killing dissidents? The mind, the conscience, adjusts, and when that happens, people feel justified in what they are doing.
John W. Ritenbaugh
The Handwriting Is on the Wall (1995)
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