Morally Evil: The Israelites And Moses

On the other hand, the Hebrew God is the only God in charge of everything. God does not need humans to continue being powerful. In fact, God wants to destroy Sodom and Gomorrah because “The outcry against Sodom and Gomorrah is so great and their sin so grievous that I will go down and see if what they have done is as bad as the outcry that has reached me…” (Genesis 18:20). The Hebrew God does not put up with sinful people. He does not need the people of Earth if they do not believe and obey him. However, God can be forgiving. After Moses has a baby with Sarah’s servant because he and Sarah get impatient for a child, God still gets Sarah pregnant with Isaac. (Genesis 17:16; 21:2-3). God is also merciful toward Lot and his family

Moses was the one to continuing approaching a burning bush, and listened to it talk. Despite listening to an inanimate object prophesize to him, Moses knew that the message was whole and pure and instantly believed that this destiny would lead the Israelites to justice (Exodus 3:17). Throughout the rest of his journey, Moses and God shared a similar definition of justice, which is an important reason why they were so successful with their plan. Since God made His plan for Moses and the Israelites so clear, Moses had no choice but to accept God’s perspective and began to trust that His justice was exactly what was needed. It was that simple for him.

On the other hand, the Hebrew God is the only God in charge of everything. God has a son named Jesus, who came down to Earth to save the people on it. Jesus gives people more chances and forgives them. God does not need humans to continue being powerful. In fact, God wants to destroy Sodom and Gomorrah because “The outcry against Sodom and Gomorrah is so great and their sin so grievous that I will go down and see if what they have done is as bad as the outcry that has reached me…” (Genesis 18:20). The Hebrew God does not put up with sinful people. He does not need a bunch of individuals on Earth if they do not believe and obey him. Unlike the judges in court with Socrates, Jesus is merciful. The teachers of the law and the Pharisees bring a woman who committed adultery to Jesus. They ask him if they should stone her to death since Moses commands it in his Law for women like her. Jesus says that if they are without sin, they may throw a stone at her. As a result, they all leave her alone with Jesus, and he tells her that he does not condemn her, and now she should go and leave her life of sin (John

In the Old Testament, the Israelites were seen as people who failed to listen to God’s commandments. Despite knowing beforehand that they would be punished for their disobedience, they still continued to commit sin. God tried to deter their misbehavior by promising them many blessings, but it worked to no avail. Due to the insubordination of the Israelites, He made sure that the promises He made to them would be withheld and that they would face consequences.

In both, the Genesis and the Exodus, violence was seen from different perspectives. Both God and one of his creations (humans), were brutal against humanity. However, one was permitted, seemed too reasonable, and one wasn’t. We can tell that the ones that were permitted were mostly by God because he/she does everything for a reason while we human beings commit unintelligible actions for no appropriate cause.

pattern of trusting God, then doubting God, then falling from grace and then eventually repenting, but Moses continues to have faith in God. Moses, does have his problems, though. He has anger issues and grows angry with the people of Israel many times, sometimes disobeying God’s direct commands. For this, God forces Moses to suffer the consequences of disobedience and causes Moses to die before he can enter Canaan. This story is indicative of God’s love, and mercy towards His people, but also of His justice. All actions have consequences, and wicked actions always have painful

In the Old Testament God entered into special relationship with his people. These relationships were based on stipulations that he set-up. For instance, the Abrahamic covenant was based on a promise that God, himself, would do what he said he would. He not only entered into the contract, but tied himself to it as well. After telling Abraham to cut up animals, he placed him under a deep sleep and walked between the cut up animal carcasses. In a very real way God was saying that if he did not uphold his end of the relationship then what was done to the carcasses would be done back to himself. In a very real way, God would take all the blame.

God had an unconditional love for his people, but he can still get angry when people oppose his word. He offered forgiveness to the Israelites even when they turned against him to worship a false god. Also, God did not ignore people who rebelled against him. He knew all the actions of everyone. God was angry with the people of Nineveh because they had a strong rebellion against him. There were people in the city who didn’t believe in him and he casted a wrath. God is good to the people who follow him, but he becomes bitter toward people who deliberately deny him as the Father. The time period of Nineveh was a disappointment to God. There has been judged upon nations, but forgiveness was offered. This is a reoccurring theme throughout the Old Testament. It goes to show that God doesn’t like when his people turn their backs against him, but he is willing to forgive them if they

Furthermore, if you cannot have ethics without God, which one of God’s teachings should be following. Should the teachings in the old testament championing an “eye for an eye” be tossed aside in favour of the new testament teaching of us to “turn the other cheek”. If God’s will is good, then it is both morally right to exact revenge, as well as demonstrate forgiveness to an injustice. I argue that this argument challenges the premise that God is omniscient as in the old testament, God commands and permits one act, and in the new testament contradicts and supports an entirely different act. If we follow the DCT and assume that as God’s will is good then both commands are correct, then it is up to the individual to decide which moral action to take. If such freedom is possible in making moral decisions, then divine command may not always be needed to satisfy our moral duties.

Perhaps one of the most difficult realities a Christian must face when reading the Old Testament is the God of Justice—who ordered the death of women and children, and even killed the firstborns of Egypt by His own hand—and then reconcile Him with the God of great Mercy who gave us Salvation by dying for us on the cross. One such passage is found in the Book of Exodus 11:1-10 and 12:29-32 in which, “The Lord struck all the first-born in the land of Egypt, from the first-born of Pharaoh who sat on his throne, to the cattle.” The Church’s many theologians in the Early Church, Medieval Church, and Modern Church addressed this particular passage. Between these centuries there was a tendency between two extremes, one being a figurative interpretation

The song of Moses (Deuteronomy 32:1-43) contrasts God's faithfulness with Israel's unfaithfulness. b. The psalmist wants to show that God's faithfulness is above the Isreal's. The Israel's turned their faith on God, they bowed down to other Gods, praying to them, knowing that they are false Gods. They made God jealous by what is no god, and and angered him with their worthless idols. They are not the Lord, there is only one God, and he should be feared. God turned away from them, like they did to him. He made deadly plagues, sent them the fangs of wild beasts, their homes terror will reign, young men and woman will perish. The Lord didnt make all those terrfying rules, because he is God and still has faith in

Though there is apparent grace throughout the OT story, the events are also saturated by laws of sacrifice and holiness. The answer to this debate lies in understanding the background behind the deities of the ANE. In the nations surrounding Israel, the deities were beings with whom it was not easy to communicate or understand. These gods were unpredictable, and righteousness was mainly a way to try to win the gods’ favor and avoid their wrath. God, however, creates a different train of thought by providing the Law of Moses. Through this Law, Israel need no speculate about what is to be done in order to be blessed or cursed. Instead, the Torah allows those within the covenant relationship to know how to live within the covenant. The consequences and rewards of actions performed while held in the covenant are clear and straightforward. Thus the giving of the law was in of itself an act of God’s grace. There is no conflict between the two (Hill and Walton

“God is Holy. He is set a part and unique. He is the author and creator of all life. The space around God is Holy, pure and full of His justice.” (The Bible Project, Book of Leviticus Video). Throughout, the Bible, God is constantly showing the Israelites grace and mercy, however, He is always following through with the judgements or punishments that are fitting according to the sins in which the Israelites are held accountable for, for disobeying God.

Moses was a humble man, but God sees that he is mightier than Moses sees himself. When God tells him that he must lead the Jews out of Egypt, he grows fearful and unworthy of such a task. Moses humility toward God is what makes him capable of such a tremendous mission. Although, he would have much rather not lead the Jews out of Egypt because he is afraid and does not have faith in himself, however, he is able to do it because God has told him to and God would not ask him to do so if it was impossible. Moses successfully leads the Hebrews out of Egypt. Moses was capable of freeing the Jews of slavery with a quality of humility (No Title, 1986).

God had three “therefore” clauses to win back His people. He chooses to act in grace, in preference of anger. His first “therefore” is to frustrate Israel over Baal by degrading his power, as if he had none, in hope of the people giving up on