I do love my coffee. Perhaps a tad overzelously. But, fortunately, I am not alone.
Check out Scot McKnight’s blog, “Jesus Creed”:
I do love my coffee. Perhaps a tad overzelously. But, fortunately, I am not alone.
Check out Scot McKnight’s blog, “Jesus Creed”:
Last week my car broke down. I went to pick Amy up from her house to come to church on Easter Sunday, we get in the car and it would not start. How very frustrating. All the more frustrating for someone as mechanically illiterate as myself. We took Amy’s car instead and on Monday a mechanic from the RAC had a look at it and made it work again. What the problem was was faulty wiring – the battery was fine, but the electricity was simply not getting to the starter motor.
I asked the mechanic to do something and he did. Imagine if I asked him to fix my car and ten minutes later he came back to me saying, “I didn’t fix the car, but guess what – I memorized what you told me!” That doesn’t help my car work, I’m still stuck. I ask him again to fix my car, but 10 minutes later he comes back saying, “I got together with some other mechanics from the RAC and we’ve made a song.” My car is still not working! I asked him to do something and I wanted him to do it! Fortunately in reality, he actually did fix my car.
But what if God asks us to do something. Are we going to do it? What has he asked us to do? He has asked us to love him, to be united to fellow Christians, and to go to the ends of the Earth proclaiming his Gospel. Are we going to do that? If not, are we any more useful than a mechanic that won’t fix a car?
Passage – John 17
So this is a prayer prayed by Jesus and is his last extended dialogue before going to the cross. And it is virtually John’s version of the Lord’s prayer. This passage tells us that the Church should be characterized by love, unity and mission. I’ll add some thoughts on how the Church can practically live out these three elements near the end of the message.
Firstly, it talks about love.
This theme comes up in verses 1-5; 9-11; 26.
We read of a great deal of love from the Son toward two people, or two groups of people.
1. We first get a sense of Jesus’ love toward God the Father.
In v.1, when he begins praying, he says “Father.” For a Jewish context, this is a big deal. No one had that sense of familiarity with Yaweh. Underlying that word patēr which means father (which is where we get the word paternal), is the Aramaic word “Abba” which was a very intimate word, something a child would say toward a father, meaning “Daddy” or “my dear father.” Elsewhere Jesus uses this word “Abba” directly. Jesus is expressing the intimate relationship between him and his Father, God.
But also Jesus says “glorify your Son so that the Son may glorify you.” What I find fascinating here is that again in the Jewish context, to ask for God’s glory is blasphemous, Yahweh alone is glorious. Again he is showing that close relationship with God. They honour one another by sharing glory, by giving one another glory.
2. Secondly, we get a sense of Jesus’ love toward us.
He says “you have given [the Son] authority over all people, to give eternal life to all whom you have given him. And this is eternal live, that they may know you, the only true God, and Jesus Christ whom you have sent.” There are three things in this which I think are important for us to understand if we are to understand this concept of love.
a. First is this idea of “Eternal Life.” What does this mean? Is that referring to simply living for a long long time? Have we been given some sort of longevity that will be given to us in the future? What this refers to is not about quantity, but about quality. And eternal life means to know God. To know God is not just a mental activity, rather the idea of “knowing” someone expresses deep intimacy. In Genesis we read that Adam knew Eve and she became pregnant. That’s pretty intimate.
Hence, eternal life is not about going somewhere or achieving something, but is about experiencing deep intimate relationship with our Creator. Furthermore, it’s not about something in the future that we could experience after we die or once the Church gets bigger or when Jesus returns, but is something to be experienced right here, right now.
b. Jesus then prays that God would protect us. Jesus cares about us and cares about what will happen to us. So he asks that God protect us. And notice that he says, “Protect them in your name.” You see in Hebrew tradition, someone’s name has great significance and reveals something of their character. God’s name in this instance means love and power. Protect them because you love them; in your name, because your name means power, you are able to protect. This word tērō means to guard, watch over, preserve. God’s protection means he is constantly watching over us. No one can offer better protection than God himself!
c. Jesus is thinking about us today. In v.20 he says “I ask…on behalf of those who will believe.” He’s not just thinking of the immediate 12 disciples, but is looking beyond the cross, beyond the years, to Christians today. How amazing is it to think that our Lord prays for us, and he is still praying! Hebrews 7:25 says he is always praying to the Father on our behalf.
Jesus loves the Father. They have an incredibly close relationship. And this love is the same love that we are loved with. God pursues relationship with us. He gives us eternal life which means intimate relationship with God, love which can be experienced right here and now. Because of this love we are protected and watched over and prayed for.
Paul says in Romans 8:37-39: “In all these things we are more than conquerors through him who loved us. For I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Chris Jesus our Lord.”
Where a mechanic is characterized by his ability to fix a car, the Church is characterized firstly by love, and secondly by unity. This refers to both unity with God, and unity to one another. As we are loved by Christ, we are united to Christ; as we are united to Christ, we are united to fellow Christians.
This theme comes up through most of this passage, but prominently in verses 11; 20-24. Verse 21 says, “As you, Father, are in me and I am in you, may they also be in us.” Jesus says elsewhere, “if you have seen me you have seen the Father,” so all along there has been a very close connection between the Father and Son, and in fact they are united as one. John says, “In the beginning was the Word, the Word was with God and the Word was God and then became flesh and made his dwelling amongst us.” In Philippians 2 Paul says that Jesus was in the form of God and didn’t regard equality with God something, as my NRSV translates it, to be exploited. So the unity between the Father and the Son is literally as absolutely one being. Two persons, but one being. The Father and the Son, both the one God and yet individuals.
And this is the unity we are taken up into. Just think about that for a second.
We’re not absorbed into God that we become literally God ourselves, but we are welcomed into that same unity between the Father and the Son. Jesus prays, “Holy Father, may they be one, as we are one.”
Jesus also prayed that believers would united to one another. Verses 22-24 say, “The glory that you have given me I have given them, so that they may be one, as we are one, I them and you in me, that they become completely one, so that the world may know that you have sent me and have loved them even as you have loved me.”
We are united to God as the Father is united to the Son. This same unity overflows into our relationships with other Christ-followers. We become united to one another, we become one, as we become one with Jesus, as Jesus becomes one with the Father. Paul says that the Church is the Body of Christ – one body.
This unity is not caused, nor can it be created, by any human effort. It is entirely God’s work. As the Father, Son and Holy Spirit are united as one, one God and one Lord, yet three distinct persons, so we are taken up into that unity together. We can add nothing to this perfect unity, nor can we do anything to achieve it. It is only God who can unite us to himself; only God who can unite us to one another.
Looking at the Church today, I’m not sure if we can be seen as one body. There are approximately 41,000 Christian denominations in the world, from Roman Catholic, to Orthodox, to Baptist, to Seventh Day Adventist and so on. I personally don’t think different traditions means disunity, just because people have some varying beliefs, does not necessarily mean we are divided. But when these different traditions bicker and argue and even go to war with each other – which has happened – I think that is when we have a problem.
When the world sees the Church they must see a Church unified in love, and when they see that unity they will see Christ.
So the Church is characterized by love, unity and we’ll now look at the third aspect: mission. What I mean by mission is basically being proactive. Scriptural clearly teaches that God is proactive and missional by nature. The sending of his Son, the election of Israel, the promise of redeeming the world at the end of the age. God didn’t just wait for us to get to him, he proactively came to us. He proactively seeks social justice, promising redemption to a broken word. God clearly at his core is concerned about mission.
This passage talks about us going out into the world. V. 18 says “As you have sent me into the world, so I have sent them into the world.” Hence, the Church needs to reflect God’s missional heart by being missional in this world. We cannot wait for non-Christians to come to us, we have to go to them. We have to go out into this world to reveal the Good News of Jesus Christ. The word Gospel literally means Good News. Christians in this regard are meant to be like journalists. Journalists with news will not be quiet – they will tell the news! So Christians who have this news – the best news – must tell others!
John uses the word, kosmos, which means world more than any other New Testament book, and mostly in this very chapter, so it’s a big theme for him. However, he was it was never meant to be easy for a Christian in this world.
Jesus said, “I have given them your word, and the world has hated them because they do not belong to the world, just as I do not belong to the world. I am not asking you to take them out of the world, but I ask you to protect them from the evil one. They do not belong to the world, just as I do not belong to the world.” (vv. 14-16)
We are not of this world. Because of our unity with Christ we have swept up into something far more significant than anything in this world. So the world reacts against Christians. In this passage Jesus is saying that we have inherited his mission, it is not our mission. We are merely continuing his mission. But we know how Jesus’ mission ended. It ended on the cross.
Matthew 16 tells us that we must take up our cross and follow Jesus. Is this a simple action? No! It takes all of who we are. We have just finished a sermon series where Ian taught us about the cries Jesus made upon the cross, which ended with Easter last week. The cross was as far opposite to fun as I can possibly imagine. Nothing could be further away from a pleasant situation than being on a cross. There is nothing worse. But that is the sort of faith that is required of Christians, of each one of us.
We hang a cross around our necks, but do we carry it on our backs?
If it were meant to be easy, why would Jesus pray for protection over us?
He also prays that we be sanctified, he says, “Sanctify them in the truth; your word is truth. As you have sent me into the world, so I have sent them into the world. And for their sake I sanctify myself, so that they also may be sanctified in truth.” (Vv. 17-19)
That word, hagiazō, meaning “to consecrate,” “cleanse, purify, sanctify,” essentially means to be set apart for a particular use. To be sanctified means to be set apart. But this does not mean to be removed entirely. We are to be salt and light in this world, positively influencing the world from the inside. The Church has been set apart from this world to go into the world, taking up the cross, facing hatred and persecution to preach the Gospel.
But I want to make something clear: We cannot do mission without unity, and we cannot have unity without love. See how they all fit together?
We are loved by God, united to God, and so we love each other and are united to one other. But we must also love the world and go into the world to bring more into this unity we have with God. Jesus says in verse 21-23, “so that they may be one…that they may become completely one, so that the world may know that you have sent me and have loved them even as you have loved me.”
The third characteristic of the Church is radical unity. The world will see the Church and see unity, and because of this unity will see Christ’s love.
So what I’m trying to emphasize is this: there needs to be something different about the Church. When people see the Church, what will they see? Will they see another group of people, or will they see a people marked by love, unity and mission?
Back to the story of the RAC mechanic. There were certain things that characterized him as an RAC mechanic. Firstly, he turned up in an RAC car, he was wearing RAC clothes, he knew what he was doing with cars, he knew how to fix my car, and then he fixed it! I asked him to do something, and he did it.
There are also meant to be certain things that make the Church recognizable as the Church. These things reflect the very heartbeat of God. The Church must be characterized by love, unity, mission.
How can the Church be recognizable?
1. We must first love God. There is no point in doing anything unless we respond to God in love. This is not just a happy feeling sort of love. As I said before, it’s not meant to be easy as a Christian. To respond with love to God means willing to die for God, giving your life over to God.
But I can tell you that it is the single greatest thing you can do. When you give your life entirely over to God, you experience such joy and peace, such relationship with God. It’s incredible.
We do this by praying to God, “God take it all, help me to dedicate all I am and have to you.” This means repenting. Repenting simply means turning. We turn away from our earthly, human, sinful ways, and we turn towards God and God’s ways.
2. We also love God by loving others. Jesus said the greatest commandment was to love the Lord your God with all your heart, soul, mind and strength, and to love your neighbour as you love yourself. This means placing others before ourselves. Paul says that we should be like Christ, who though being in the very nature God became human and became servant to humanity, even dying for humanity. Jesus tells us to love one another as he has loved us. He has loved us by dying for us. Hence, the world will see love when we love one another by being willing to serve and even die for one another.
The Church must be characterized by love and unity. Jesus says in John 13 that our love for one another will prove to the world that we are Christ’s disciples. So the Church must be recognizable by our love for one another. This must be a radical love for one another, this is willing to die for one another.
3. Another way of being unified is removing discrimination. Paul says in Galatians that there is no longer Jew nor Gentile, slave nor free, male nor female. Rather, there is Christ. When we see one another, we see Christ. That means we must treat one another with absolute respect, complete forgiveness, total acceptance. This is not always easy. But the Church is recognizable by welcoming and accepting each and every single person for who they are.
Philip Yancey once told a story of a prostitute who had just hit rock bottom. When asked if she had considered going to church, she responded by laughing and saying, “They’ll just judge me more.” I think that’s a very sad story. The love and unity given to the Church by Jesus Christ means loving everyone no matter what.
4. The Church must be characterized by being proactive and missional. It is by loving the world, not by fearing the world, or separating one’s self from the world, that we can witness to the world.
If we are too much a part of the world, the world does not see Christ; if we are too distant from the world, the world does not see love. It is in loving the world while not becoming too much a part of the world that the world can be emancipated.
This means seeking the prosperity of the nation we’re in, it means seeking social justice – there are more slaves today then they’re ever has been in history – and chasing the end of poverty, it means helping your neighbours when they need it, working your hardest at work despite a grumpy and unpleasant boss, it means living the Gospel, proclaiming through your actions and through your words. It means having integrity to stand up for what you believe.
To be the Church is radical.
The Church can be no less, nor any more, than the pulse of God, reflecting his very heartbeat: love, unity, mission….love, unity, mission….love, unity, mission.
Being loved by God, we must love God and others. Through doing so, we will be united with God and with fellow Christians. We then go out seeking to fulfil Christ’s commission on this Earth, praying that the Church may grow and permeate society, and through our love and unity, the world will see eternal life and that many will seek that life and devote their lives to Christ as we devote our lives to Christ.
God has asked us to do something – are we going to do it?
 John MacArthur, The MacArthur New Testament Commentary (Nashville, Tennessee: Thomas Nelson, Inc., 2007). 322.
 Bruce Milne, The Message of John (Nottingham, England: Inter-Varsity Press, 1993). 239.
 Andreas J. Kostenberger, John (Grand Rapids: Baker Academic, 2004). 487 – 88.
 Kostenberger, John. 490 – 491.
 William D. Mounce, The Analytical Lexicon to the Greek New Testament (Grand Rapids, Michigan: Zondervan, 1993). 450.
 Minear, “John 17:1-11.” 178.
 Milne, The Message of John. 245.
 MacArthur. 323.
 Minear, “Evangelism, Ecumenism, and John Seventeen.” 12.
Deuteronomy 7 is a difficult passage to understand. Its themes and exhortations seem initially shocking. The command to destroy the Canaanites totally, and the labels ‘detestable,’ and ‘abhorrent’ imply a terrible genocide. Contemporary readers would find difficulty in seeing God as a God of love in this passage. However, this essay seeks to argue for this very understanding. The essay argues that this passage does, in fact, teach God’s love. The allusions to war and genocide do not contradict this core message. The essay shall initially exegete the passage, dividing the passage into three sections: vv.1-5, 6-15, 16-26. The focus of these sections will be analysing such things as the understanding of the seven nations and their destruction, the removal of idols and religious paraphernalia and treaties. Following this exegesis will be a theological reflection, wherein the essay shall probe the difficult question pertaining the purported justification of a ‘holy war.’ The essay shall conclude with a discussion on how this passage should be discussed within a contemporary, post-modern culture.
On a brief reading of this chapter, it is easy to come to the conclusion that it is callous. However, with the surrounding chapters is an admonition to remember God’s love and to cherish his gracious election. Furthermore, as Brueggemann asserts, “The intention of the chapter is to take deliberate steps so that the coming generation will choose covenant with YHWH.” God has chosen his people, who must give themselves totally to him. Thus, idolatry is prohibited. The chapter must be read as one unit, due to literary and conceptual themes and is carefully structured, centred on vv. 11-12, reference to the commandments, and is bordered by reference to Israel’s distinctive nature. The emphasis of this passage lies in relationship; YHWH’s love toward Israel, and Israel’s response to YHWH.
An area of exegetical contention lies in the specifics of the nations. Brueggemann argues this text was written no later than the eighth or seventh century, hence these seven nations are long extinct, “Thus the list of seven nations is an archaic slogan that represents, in context, any alien culture with its religious temptations for Israel.” This seems, in some way, a scapegoat. However, his thesis is supported by Rofé who, after a long analysis of the text, concluded a second stratum of Deuteronomy was added during Josiah’s time, which includes this passage. Furthermore, Kline and Cairns argue for a metaphorical reading; “The seven specified here possibly is a figure for completeness.” Hence, it is likely these were not literal nations, but simply an allusion to God’s requirement of total purging.
This purging, known as the ban, was intended to keep Israel safe from idolatry. However, these nations were not simply ‘cleared away,’ but “stayed and became integrated into Israel…In this theological retrospect, the Deuteronomic writer is tacitly acknowledging that fact and tracing Israel’s apostasy to these indigenous influences.” In other words, this purported later author, perhaps around the Exile, has accredited Israel’s present apostasy with this earlier influence of Pagan nations. Vv. 2-3 include prohibitions of treaties and marriages, which casts doubt on the command to annihilate all the Canaanites. Furthermore, Exodus 23 and Leviticus 18 reveal a different portrait of the entrance into the land; the Canaanites ‘disappearing’ in the former, and being ‘vomited out’ by the land in the latter. Thus, Brueggemann’s argument for an allegorical reading of the nations seems most likely.
Brueggemann further regards this text as “articulation of Israel’s distinctiveness,” which begins with destroying “seductive alternatives.” The alters, sacred stones and Asherah poles in v. 5 refer to Baal worship. The pillar identified a locale where a deity could be contacted, and often had male associations, even portraying a phallic symbol. The Asherim was the corresponding female symbol representing the fertility goddess. Hence we can surmise these images represented a setting for fertility rites. Thus, as Miller argues, “the ban is grounded in the insistence on no accommodation to the religious practices of the inhabitants of the land.” This is further insisted by the prohibition on marriage or treaties. Craigie helpfully states,
The Israelites were bound primarily by the berîṯ (covenant, treaty) with the Lord, and though this was a religious bond, it was also a political bond, for it set aside Israel as a distinctive nation among other nations. To make a treaty with other nations would indicate a lack of faithfulness on the part of the Israelites to their suzerain God. Likewise, the Israelites were forbidden to undertake a marriage alliance them; although there may be a prohibition of mixed marriages between Israelites and non-Israelites implicit here, the specific prohibition probably has in mind the forging of political treaties by means of marriage. This course of action, as with the making of a treaty (v. 2), would be an indication of compromise and could lead to a disruption of the covenant faithfulness to the one God…Thus both prohibitions (vv. 2-3) have in mind the preservation of the covenant relationship with the Lord by forbidding any relationship that would bring that first and most important relationship into danger.
Involved in marriages was commonly the acceptance of one another’s religion. Hence, the need for covenantal faithfulness to YHWH is paramount. Israel’s relationship with YHWH certainly is the “most important relationship,” and thus they must respond in absolute obedience; exterminating other religious options and cultic installations ensured chaos would not swallow up this relationship and other religions did not tempt them away.
Verses 6-15 make up the core of this passage, the focus being the Holy God’s election of Israel for covenantal relationship. The people are called to be “holy to the Lord your God,” which “here means separated for and belonging to” YHWH. In other words, as holy people, they are YHWH’s exclusive property. Furthermore, they are not called to be holy, but are holy. This separated them from other peoples and practices, further reflected in the assertion that “God has chosen you out of all the peoples of on the face of the earth” (v. 6). They are also called YHWH’s “treasured possession,” meaning they are more valuable than all the other nations. As Brown states,
Moses knew that the only true God had made a unique covenant with his Israel, his greatly valued people. It was not that God lacked compassion for other nations or cared nothing for them; his universal sovereignty and unlimited love are amply illustrated elsewhere in this book. He deliberately chose Israel, however, to be a special instrument of his purposes in the world.
The phrase “set his affection (v. 7) comes from the verb implying a strong physical desire a man would have for an attractive woman. Thus, YHWH’s intimate love is evident. This intimate love is, however, not based in any excellence on Israel’s part; there is nothing about the people that would cause YHWH to choose to love them. In fact, they were “the fewest of all peoples.” Why then does YHWH choose them of all people? Because he loves them. Cairns labels this a “wonderful tautology: God loves because God loves!” They are holy people, not because of inherent merit, but because of divine election. Hence, this passage is warning against pride.
The passage then includes requirements of the people; God’s chosen nation is to be obedient in response to his gracious election. According to Brueggemann, “The relationship is grounded in free grace, but it operates according to symmetrical expectations in which there is no easy, assured forgiveness.” Continual obedience, however, does not imply achieving merit, but rather maintains the proper covenant relationship. Their health and prosperity depended upon such obedience. YHWH would be their ‘fertility God’ over and above the Canaanite gods, and would provide no agricultural setbacks. The terms ‘grain,’ ‘wine,’ ‘offspring,’ and ‘young’ are also names of Canaanite deities, but, as Chritsensen argues, the people were likely unfamiliar with these terms. The point is that there is no other god who the Israelites need; YHWH can and will provide everything. However, the people must reciprocate this covenantal faithfulness. The “horrible diseases you knew in Egypt” is likely a reference to diseases such as elephantiasis, skin boils, eye and bowel afflictions, among others, which were common in Egypt.
Verses 16-26 then return to the command to destroy everything in Canaan, and to destroy the land’s inhabitants. Israel is threatened by these people and their religion, “because they will talk Israel out of the obedience that is the prerequisite to its prosperity in the land of promise.” Yet the focus is not on Israel’s strength, but on YHWH’s. They cannot allow their enemy’s strength to cause them to forget their Lord’s power, who should be their focus. They were to remember the miraculous signs and wonders that YHWH performed in Egypt and expect a repetition of such marvellous events, so long as they trusted him. This same God who rescued them from Egypt is to war on their behalf.
Furthermore, verse 20 implies that YHWH has many possible courses of action, thus emphasizing the totality of his might. The exact meaning is unclear however, particularly in reference to the ‘hornet’ (Cf. Exodus 23:28). Craigie argues it should be understood to refer to the inability of the Canaanites to find a hiding place from God. Kline, alluding to it being understood as a symbol for Pharaoh’s power, argues it should be read as a reference to “the terror of God which, descending on Israel’s foes, produced panic and rout.” Cairns argues for a reference to nature itself fulfilling YHWH’s purposes. Of the three it is difficult to discern which is correct. It is likely the phrase is deliberately ambiguous, simply referring to YHWH’s absolute faithfulness to and power to achieve his promises. Thus, it could be one of these three, or it could be none, something which only YHWH knows.
Verse 22 reveals a slow conquest, wherein gradual growth and control will occur, while the Canaanites become less and less numerous and powerful. This avoids the danger of the “land returning to a primitive state of natural anarchy.” To destroy a name completely, furthermore, was a common ancient Near East curse, meaning total annihilation, even out of history annals. The reason for this is to avoid idolatrous worship and contamination. Israel was to stay away from and remove anything abhorrent that would eventually destroy Israel.
This chapter has certainly been seen by many as an abhorrent affront to modern sensibilities. Today, especially in a post-modern society, tolerance and acceptance are a must and anyone demanding genocide is deemed inhuman. One needs only look at Hitler to see brutal nationalism. According to Christensen, “The command to ‘utterly destroy them’ (7:2), without showing any mercy, is simply more than most people today can accept. Such language suggests fanaticism and intolerance.” Furthermore, Millar regards, “These chapters have been dismissed as indefensible, vicious nationalism, which can have no relevance in the modern world. This is a pity, because such sentiments do justice neither to the wider Deuteronomic context nor to the passages themselves.”
It is important to note that this is not historical recounting, but theological preaching. The author is urging Israel to obedience. However, this obedience is not “brutal free-for-all” but carefully controlled and “a unique command of the God who owns not only the land, but the whole earth.” The command to destroy nations is not primarily a reference to warfare, but rather a recognition of the temptations of the Canaanite lifestyle and culture will face the Israelites, temptations which the author clearly believes will lead the nation to absolute destruction – the exact opposite reason YHWH saved the people from slavery in Egypt. The influence of this pagan nation must be purged. Earl furthers this argument,
Deut 7 is concerned with the preservation of Israel’s distinctive identity in a way that encourages the transparent manifestation of the relationship between YHWH and Israel that is characterized by love. The preservation of this identity is developed in terms of the separation from idols and of the avoidance of relationships with non-Israelites, relationships that are assumed to lead to idolatry, since relationships of this sort entail allegiances that compete with allegiance to YHWH, compromising Israel’s relationship with YHWH, leading to diminishment and death.
Furthermore, as Christensen argues, the text is to be read poetically. It is an expression of YHWH’s holiness. YHWH’s holiness – then, as today – demands an absolute avoidance of evil. Thus, the call is to Torah obedience and the author admonishes avoidance at all cost of any cultural accommodation.
In today’s society, pluralism is often not merely accepted, but applauded, observes Mann. The concept of a single religious authority, let alone one brought about through genocide, is obviously one that causes many to shudder. This is especially so in an age where secularism and atheism is growing rapidly. Firstly, as this essay has argued above, the passage does not command absolute genocide. Rather, it is exhortation that the nation avoids any temptation that will lead to apostasy and thus destruction. Secondly, pertaining to religious pluralism and tolerance, how a Christian relates to a post-modern world is particularly difficult. How should one convince others that Jesus is the way, the truth and the life, when they may simply respond by saying their truth is their truth and entirely up to them. This is a digression, but the point is clear, should we take the avoidance of temptations as seriously as this text argued the Israelites should?
Apart from the question of humanity, the issue which it raises for us is the relation between principle and human relationships in daily life. Loyalty to God is of course of the greatest importance, and we cannot expect never to give offence in doing this. But it is possible to offend against the corporate life of mankind by insisting unnecessarily on religious principle, and by failing to recognize that Christ and non-Christian share a common life in which both must, within limits, work together.
In other words, sole loyalty to God and preaching the need for loyalty to this one God will cause offence in today’s culture, but the offence should not be in the way we present the Gospel, but from the cross of Christ itself. When we focus on religious principle that we become judgmental and separated from the world, we fail to see that we are, in fact, in this world and thus must work with the world. Cairns, quoting Matthew 5:43-45 implores that what is required is not a total elimination, but a transformation, of the enemy.
In conclusion, Deuteronomy 7 is a magnificent exhortation for the Israelites to recognize YHWH’s holiness and to obey by keeping his commands. Inherent in keeping these commands is the rejection of all other possibilities, hence these temptations must be destroyed. This chapter, bordered by the admonitions to destroy these temptations is centred on the loving and gracious election of Israel. Initially, this passage may seem callous and harsh, but is a poetic recounting of YHWH’s love, and the covenantal relationship between the two. God is mighty to save a nation that is not great by any standard. He faithfully keeps the promises he made to the Fathers. He demands faithfulness from his people; obedience will result in blessing, but disobedience will result in curse. To avoid this curse, the people must remove any temptation.
In today’s culture, it is vital to teach this passage of not justifying any form of war. Though the passage may have been used historically to justify such wars as the Crusades, but the focus should remain on the Lord. We must understand God’s faithfulness through a Christological lens to the cross. God still loves his people absolutely faithfully, enough that he would send his Son. This passage can so easily be misinterpreted. But it absolutely must be read in terms of God’s faithfulness and gracious love.
Brown, Raymond. The Message of Deuteronomy. Leicester, England: Inter-Varsity Press, 1993.
Brueggemann, Walter. Deuteronomy. Nashville: Abingdon Press, 2001.
Cairns, Ian. Deuteronomy. Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1992.
Christensen, Duane L. Deuteronomy 1:1-21:9. Nashvill: Thomas Nelson Publishers, 2001.
Craigie, Peter C. The Book of Deuteronomy. Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1976.
Cunliffe-Jones, H. Deuteronomy. London: SCM Press Ltd, 1971.
Earl, Douglas. “The Christian Significance of Deuteronomy 7.” Journal of Theological Interpretation 3, no. 1 (2009): 41-62.
Kline, Meredith G. Treaty of the Great King: The Covenant Structure of Deuteronomy: Studies and Commentary. Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1963.
Mann, Thomas W. Deuteronomy. Louisville, Kentucky: Westminster John Knox Press, 1995.
McConville, J. G. Deuteronomy. Leicester, England: Apollos, 2002.
Millar, J. Gary. Now Choose Life: Theology and Ethics in Deuteronomy. Leicester, England: Apollos, 1998.
Miller, Patrick D. Deuteronomy. Louisville: John Knox Press, 1990.
Miller, Patrick D. The Way of the Lord. Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., 2007.
Rofe, Alexander. Deuteronomy. London: T&T Clark Ltd, 2002.
 Walter Brueggemann, Deuteronomy (Nashville: Abingdon Press, 2001). 93.
 Patrick D. Miller, Deuteronomy (Louisville: John Knox Press, 1990). 111; Thomas W. Mann, Deuteronomy (Louisville, Kentucky: Westminster John Knox Press, 1995). 64. Evidently, this is an extension of the second commandment.
 J. G. McConville, Deuteronomy (Leicester, England: Apollos, 2002). Contra. Duane L. Christensen, Deuteronomy 1:1-21:9 (Nashvill: Thomas Nelson Publishers, 2001).
 Douglas Earl, “The Christian Significance of Deuteronomy 7,” Journal of Theological Interpretation 3, no. 1 (2009). 43 – “Deut 7 gives content to Deut 6:4-5, understood in terms of the preservation of this relationship and thus of the identity of the “elect” community. This is expressed here primarily in terms of unswerving allegiance to YHWH as life is lived with reference to torah.”
 Brueggemann. 94.
 Alexander Rofe, Deuteronomy (London: T&T Clark Ltd, 2002). 6.
 Meredith G. Kline, Treaty of the Great King: The Covenant Structure of Deuteronomy: Studies and Commentary (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1963). 68. Cf. Ian Cairns, Deuteronomy (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1992). 89.
 Cairns. 89. Cf. Rofé. 125.
 Cf. Earl. 44; Peter C. Craigie, The Book of Deuteronomy (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1976). 177.
 Brueggemann. 94. Cf. Craigie. 179; Christensen. 156 – “The paraphernalia of worship among the foreign peoples in the land was to be totally destroyed, so as to remove all temptations to follow pagan religious practices.”
 Cairns. 89.
 Patrick D. Miller, The Way of the Lord (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., 2007). 85.
 Craigie. 178-179. Cf. Mann. 65; Raymond Brown, The Message of Deuteronomy (Leicester, England: Inter-Varsity Press, 1993). 105.
 Brown. 106; Rofe. 13; Brueggemann. 95; Mann. 65; Kline. 68. Cairns. 90.
 Brueggemann. 95.
 Brown. 103-104 – “They must be what they are.”
 Cf. Craigie. 179.
 Brown. 107. Cf. H. Cunliffe-Jones, Deuteronomy (London: SCM Press Ltd, 1971). 64; Miller. Deuteronomy. 111 – “To be God’s special possession is to be holy to the Lord, set apart from others for the Lord’s service.”
 Miller, Deuteronomy. 112. Cf. Cairns. 90.
 Cairns. 91. Cf. Miller, Deuteronomy. 112.
 Craigie. 179. Cf. Cunliffe-Jones. 64.
 Cairns. 90. Cf. Brown. 104; Kline. 68-69; Christensen. 156 – “God chose them not because of any inherent superiority, but because he loved them. It was a matter of grace.”
 Brueggemann. 97.
 Christensen. 164. Cf. Brueggemann. 98; Cairns. 91-92; Craigie. 180.
 Craigie. 181; Christensen. 164. Furthermore, Rofe argues, “Deut 7.15 hints that God redeemed Israel from Egypt where they knew ‘all manners of illness and evil diseases’…But the text is a promise for the future, not a resume of benevolent acts of the past,” (p. 227).
 Brueggemann. 98.
 Kline. 69; Craigie. 181.
 Cf. Brueggemann. 98-99.
 Craigie. 182.
 Kline. 69.
 Cairns. 94.
 Craigie. 182. Cf. Christensen. 164-165.
 Christensen. 165; Cunliffe-Jones. 66. Cf. Brueggemann. 99.
 Christensen. 157.
 J. Gary Millar, Now Choose Life: Theology and Ethics in Deuteronomy (Leicester, England: Apollos, 1998). 156.
 Ibid. 156.
 Ibid. 157.
 Earl. 46.
 Christensen. 157, 166 – “The strong language of the concluding verses (Deut 7:25-26) bears witness once again to the demands of holiness in our relation to God. We must shun the very appearance of evil.”
 Brueggemann. 100.
 Mann. 65.
 Cunliffe-Jones. 63-64.
 Cairns. 92.