Does God destroy people for only one sin?
In his blisteringly skeptical book, The God Delusion, Richard Dawkins gives his view of the God of the Old Testament:
“The God of the Old Testament is arguably the most unpleasant character in all fiction: jealous and proud of it; a petty, unjust, unforgiving control-freak; a vindictive, bloodthirsty ethnic cleanser; a misogynistic, homophobic, racist, infanticidal, genocidal, filicidal, pestilential, megalomaniacal, sadomasochistic, capriciously malevolent bully.”
Troubling Judgment
Ironically, Christians might internally agree with these charges more than we care to admit. All too often, entire passages are casually dismissed because “that was the God of the Old Testament,” especially when the Old Testament records dire judgments where we look in vain for a sign of mercy. For instance, the handwriting on the wall announced immediate judgment without opportunity to repent—“that very night Belshazzar the Chaldean king was killed” (Dan. 5:30). Or even more striking is the story of the Exodus, where “the Lord hardened Pharaoh’s heart” (Ex 9:12; 10:1, 20, 27; 11:10; 14:4, 8), until he walked into an ambush that left the bodies of his army floating in the Red Sea. Where is the mercy? Does God destroy people for only one sin?
Troubling Mercy
Along with these judgments, the Old Testament does also show lavish mercy. The irony is that even here the disparity is troubling. Why do some people suffer judgment while other conspicuous sinners seem to go free? Abraham was too afraid to honestly admit that Sarah was his wife—two different times (Gen 12:13-19; 20:2-5). Failing to believe that God could provide a descendant, he fornicated with his wife’s servant to conceive a child (Gen. 16). And yet he is the paradigm of faith?
And then there’s David. First he illicitly fathered a child while the woman’s loyal husband was away fighting his battles; then “solved” the problem by killing the man he had sinned against. These are shockingly dire sins that call for sweeping judgment, and to be sure, the consequences for both men plagued them the rest of their lives. The God who judged Belshazzar and Pharaoh for their rebellion also held Abraham and David accountable. But these same two men are among the most blessed in the Old Testament (Neh. 9:6-8). God’s judgment troubles us because it seems too harsh; his mercy can trouble us when some people get a pass for their egregious sins. Does God destroy some people for one sin while other people are forgiven for a multitude of worse transgressions?
The Proud and the Humble
The simple answer to both questions, in fact, is a qualified yes. But it’s not arbitrary at all. There is a core fact that makes all the difference.
Start with the two examples of judgment. Pharaoh initially hardened his own heart (Ex. 7:22; 8:15, 32; 9:34). Only later “the Lord hardened Pharaoh’s heart” (Ex 9:12; 10:1, 20, 27; 11:10; 14:4, 8), confirming what Pharaoh had already chosen for himself.1 Similarly, Daniel 4 records that God showed extreme mercy to Nebuchadnezzar when he repented and humbled himself. Chapter 5 is an intentional contrast showing that the proud Belshazzar has arrogantly turned from the mercy he evidently knew about (Dan 5:22).
This highlights a huge pattern that stretches across the Old Testament and into the New—“God opposes the proud but gives grace to the humble” (James 4:6). Nor is this merely a passing theme.2 Why would God destroy Pharaoh and Belshazzar but let Abraham and David live? The difference is not that one is more righteous than other; all men fully deserve the judgment of God. The difference is that God responds to those who humble themselves, acknowledge their failures and ask Him to forgive. Abraham and David sinned; but they also repentantly turned back to God.
In fact, the link goes deeper still. In New Testament terms, we call this humility faith. If you’ve ever wondered why salvation depends on believing, your answer lies here. Grace belongs to the humble—people who lift their eyes to God and admit that they themselves have nothing to offer. Two men enter the temple to pray. One man’s prayer is full of pious gratitude for himself. The other cries out, “Lord, have mercy on me, a sinner.” Who goes home justified? The clear answer is that “everyone who exalts himself will be humbled, but the one who humbles himself will be exalted” (Luke 18:14).
Conclusion
The God of the Old Testament is not capricious in His mercy. In both testaments He is the same—showing boundless mercy and grace to those who will simply turn to Him in humble faith and recognize their desperate need. Both His judgment and His grace compel us to hate sin and turn to Him in humility. And in this truth about Him lies a brilliant promise. Repent, mourn, weep. Turn laughter to mourning. Humble yourself before the Lord. Because there is always hope—at the proper time He will exalt you.
Dr. Joel Arnold serves at the Bob Jones Memorial College, Manila, Philippines. He blogs at Rooted Thinking where this article first appeared. We republish it by permission.
- To be clear, there was no possibility that the outcome would be different. God prophesied the full outcome from the very beginning (Exod 4:21). But strikingly, Exodus records that Pharaoh hardened his own heart after the first five plagues but that God hardened his heart for the remainder. While God is always in full control, this pattern leads us to recognize that Pharaoh made legitimate, meaningful choices that led inexorably to his judgment. [↩]
- This is an excellent theme for a Bible study or personal devotions, looking at 2 Sam 22:28; 2 Chr 32:26; 33:23; 34:27; Job 5:11; 22:29; 40:11–12; Psa 18:26; 138:6; Prov 11:2; 15:33; Is 57:15; 66:2; Dan 4:37; Mark 9:35; Luke 18:14; James 4:6, 10; 1 Pet 5:5–6 and certainly many more. [↩]