By Paul Copan
Best apologetics writer is helping readers know the way the violent instructions of the outdated testomony God might be reconciled with the recent Testament's ethic of affection as taught by means of Jesus.
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Extra resources for Did God Really Command Genocide?: Coming to Terms with the Justice of God
7 This suggests he understands the divine author of Scripture to be using the text to issue commands to its readers to kill innocent human beings. Bradley is not alone in phrasing the problem in this way. Christopher Hitchens, for example, claims the Bible constitutes a warrant for ethnic cleansing and indiscriminate massacre. ”8 He insinuates that if the Bible is the Word of God, we are required to follow these ancient commandments. But if it is not, one can defensibly claim we are not bound to follow them.
Later in Matthew, Jesus has very harsh words for those who oppose him and attribute his works to Satan (Matt. 23)—even though he prays for their forgiveness at the cross (Luke 23:34). When God’s enemies are justly punished, the New Testament writers echo the rejoicing of their Old Testament counterparts: “Rejoice over her [Babylon], O heaven, and you saints and apostles and prophets, because God has pronounced judgment for you against her” (Rev. 18:20 NASB; cf. Pss. 96:10–13; 97:7–9; 98:7–9; 99:4–5).
The moral law assumed in Amos 1–2; 1 Cor. 5:1; 1 Tim. 1:9–11). Leviticus 18 lists moral violations of which the Canaanites were guilty and therefore were to be “vomited out” of the land; Israel was not to repeat these actions—bestiality, adultery, incest, ritual prostitution, and the like. Of course, infant sacrifice was an act of gross wickedness. The command to “utterly destroy” is clearly directed to Israel, not to all the nations or Christians (cf. Deut. 7:1–8). God’s commands to Israel are often connected to his unfolding historical purposes for them.
Did God Really Command Genocide?: Coming to Terms with the Justice of God by Paul Copan