Monday: The Supreme Judge
Daily Lesson for Monday 27th of October 2025
Read Genesis 18:25; Psalms 7:11; Psalms 50:6; Psalms 82:1; Psalms 96:10; and 2 Timothy 4:1,8. What are these verses saying about God’s moral character? How does the role of God as the Judge of the universe help us understand the question of divine war?
The holiness of God’s character means that He cannot tolerate sin. He is patient. However, sin must reap its final consequence, which is death (Romans 6:23). Yahweh declared war against sin, regardless of where it was found, whether in Israel or among the Canaanites. Israel was not sanctified through participating in holy wars any more than other nations were (Deuteronomy 9:4-5; Deuteronomy 12:29-30), even when they became the means of Yahweh’
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s judgment against His chosen nation. Different from other ancient Near Eastern people, the Israelites experienced the reversal of holy war when God did not fight for them but against them, allowing their enemies to oppress them (compare with Joshua 7:1-26).
The whole concept of holy war can be understood only if it is seen in the light of God’s activity as judge. When seen this way, Israel’s wars of conquest take on a completely different character. In contrast to the imperialistic wars of self-aggrandizement, so common in the ancient world (and ours today), Israel’s wars were not meant to accomplish glory for themselves but to establish God’s justice and peace in the land. Therefore, at the heart of understanding the concept of holy war stands the concept of God’s rule and sovereignty, which are at stake in the imagery of God as warrior, just as they are in the imagery of God as king or as judge.
Yahweh as warrior is the One who, as a judge, is committed to implementing, stabilizing, and maintaining the rule of the law, which is the reflection of His character. The image of God as warrior, similar to that of judge and king, asserts that Yahweh will not tolerate rebellion against His established order forever. Therefore, one can affirm that the goal of Yahweh’s activity is never war itself, or victory itself, but the reestablishment of justice and peace. Ultimately, to judge and to wage war, or to deliver justice, are the same thing if God is the subject of the action.
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Reflect on God as a righteous judge who cannot be bribed nor influenced by partiality. How is a God who will not endlessly tolerate sin, oppression, the suffering of the innocent, and the exploitation of the oppressed part and parcel of the gospel? |
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These words at the very end of today's study are weighty and crucial.
A careless interpretation of God's actions during Joshua's time might lead us to believe that Canaan was a doomed society, while Israel, being "blameless," gained prosperity. However, this view doesn't accurately capture the essence of God's actions in Joshua. Instead, God's actions tell a story of grace to Israel and the fulfillment of a promise to Abraham (Genesis 12:1-3, 15:18-21). Although law and statute are prominent, and war led to destruction, the greater lesson was for Israel. Despite being favored by God, Israel wasn't as law-abiding as we might imagine, as seen in the example of Achan (Joshua 7:1-26). Similarly, Jesus chose 12 disciples, not based on their merit or "blamelessness," but on the basis of grace (Luke 6:12-16). The miracles and wonders Jesus performed during His 3½-year mission were not just displays of power but also teachings for His disciples about their bigger calling – to be His messengers, His missionaries, and to reach out to a world that needed the Lord (Matthew 10:1-4, Mark 3:13-19).
Yes, the action against the inhabitants of Canaan was an act of judgment, and this is where we should carefully observe how the "Supreme Judge" works (Genesis 18:25). As Israel learned about the heavy cost of disobedience, they would also learn a spirit of service (Deuteronomy 8:1-20). Moreover, Israel would see their own inconsistencies and repent (Leviticus 26:40-42). The inhabitants of Canaan who surrendered would experience a life-changing act of mercy in captivity, with many turning to serve the mighty God of Israel (Joshua 9:1-27, 1 Samuel 15:1-35). Within God's supreme judgment, His love, mercy, and perfect justice would ultimately lead to peace in the Promised Land (Leviticus 26:6, Joshua 21:44).
Thank you for your thoughts, Stanley. I track with you until you mention the example of Achan (Joshua 7:1-26) as evidence that Israel was not as committed to obedience as we might think.
To me, the example of Achan says the opposite: It is a testament to the obedience of the army of soldiers that only one dared to disobey and save for himself a beautiful Babylonish garment and some gold. That God dramatically punished not only Achan, but the whole nation, because of this sin demonstrates that He expected explicit obedience to His explicit commands if He were to "fight" in their behalf.
The sin of Eve should remind us that so-called "little sins" (arising from a lack of faith) carry big consequences - not just at the beginning of our history, but all the way through.
The record of utter destruction of Canaanite and Phillistine communities in the book of Joshua must be considered against the records in Judges, Kings and Chronicles. Neither nation was completely wiped out and we find them cropping up frequently. Often, they were antagonistic to Israel, for example in the story of Sampson, and in others they collaborated, for example in the story of David. I also find it interesting that among the twelve disciples of Jesus, we have listed Simon the Canaanite. Why would the record of Jesus disciples include the ethnicity of one disciple?
I suspect that the ethnic cleansing was not as thorough as we sometimes read it in the book of Joshua. I know that raises some issues about how we view inspiration and historical records in the Bible. But I raise these points because sometimes we focus too closely on the problem without considering the wider picture in scripture.
Very valid point! This arises from how we approach the spiritual aspects of Scripture. Often, we focus on the "bad guy" or "who to blame," at the opportunity cost of understanding the progress and victories. Considering your mention above, much can be gained if we understand the book of Joshua not as a book about the destruction of the 'abominate' inhabitants of Canaan, but rather as a new Canaan under the touch and transformation of God.
When we move to the book of Judges, we see the contrary – the new Canaan under the touch of humankind, or how Israel becomes worse than Canaan when they lose their focus and dependence on God. Understanding Scripture in this way allows the message to speak to our individuality, encouraging us to reflect on ourselves rather than viewing these stories as distant events involving "bad people" who need to change. By adopting this perspective, we can apply the lessons to our own lives, recognizing that the stories of Scripture are meant to shape and transform us (2 Timothy 3:16-17, Romans 15:4).
Thank you for this insights. It's clearly timely for the Christians nowadays. 🙏
We must always look ourselves to the mirror, and asks who I am with the Lord? We must evaluate our daily living as Christians. Do we really uphold the lights of Jesus ?
Wanted to wish you a very Happy Birthday!
Just as God did not immediately eliminate the Canaanites, He also did not destroy Lucifer the moment rebellion arose in heaven. The delay was not weakness, but wisdom born of love. If God had destroyed Lucifer instantly, the universe would have served Him out of fear, not understanding. By allowing sin to reveal its true nature, God’s justice and mercy could both be seen.
Ellen G. White writes:
“It was necessary for his plans to be fully developed, that their true nature might be seen by all. His justice and mercy were at stake before the universe.” — Patriarchs and Prophets, p. 42.
In the same way, God’s gradual dealings with nations like Canaan and His inclusion of people such as Simon the Canaanite among Christ’s disciples show that divine judgment always moves toward redemption, not destruction. God’s aim is not to wipe out sinners, but to win hearts. Every delay, whether in heaven or on earth, is an expression of His desire that all should come to repentance (2 Peter 3:9).
I agree with your sentiments.
However, regarding Simon, the Cananaean, I see this in in Eldersheim's, The Life and Times of Jesus the Messiah, Book III,
And then I found this:The word Kananaios (Καναναῖος) is not a reference to the ancient ethnic group of Canaanites (the pre-Israelite inhabitants of the land of Canaan). Instead:It is an Aramaic loanword preserved in Greek. In Aramaic, qanʾanā (קַנְאָנָא) means “zealous” or “enthusiast.” The Greek translators rendered this as Kananaios to reflect the sound of the Aramaic term.
Luke explicitly translates the same epithet as zēlōtēs (ζηλωτής), meaning “Zealot,” confirming that the label describes Simon’s character or affiliation, not his geographic or ethnic origin.
Thus, Simon the Canaanite is simply another name for Simon the Zealot. It likely indicated sympathy or membership in the Zealot party, a 1st-century Jewish revolutionary movement that advocated armed resistance against Roman rule.
There appears to be zero evidence in the New Testament or early Christian tradition linking this Simon to the ancient Canaanites.
You wrote
I don't see a "record" of utter destruction in the book of Joshua. Rather, in Exodus, I see a divine command to utterly drive out or destroy the inhabitants and even the animals of the Canaanites to cleanse the land from the vileness they represented. (The Canaanites who put up a fight were to be annihilated. )
In Joshua, I see that the Israelite failed in "utter obedience" due to a lack of faith, leaving pockets of survivors of the original inhabitants.
This lack of faithful obedience caused not only continuing conflict with the surviving inhabitants but also compromise and pollution of their own worship.
The experience of ancient Israel is a stark reminder that lack of faith and the resultant lack of obedience exact a frightful cost at a future time.
God never asks us to do anything that is not for our present and eternal good, even though we may not understand the reason for His commands.
Reading "The Division of Canaan" in Patriarchs and Prophets can be helpful in helping us understand the historical and cultural context.
I really appreciate your insights especially the point that Israel’s failure in utter obedience led to lasting consequences. That pattern indeed mirrors a much larger, cosmic reality the war that first took place in heaven (Revelation 12:7–9).
Just as Israel’s physical battles in Canaan symbolized the struggle between faith and compromise, the heavenly conflict was between loyalty and rebellion between trust in God’s character and the desire for self-exaltation. Lucifer’s rebellion was, in essence, the first “Canaanite war” not fought with swords, but with pride, deception, and disbelief.
When the Israelites failed to completely drive out the Canaanites, they left room for corruption to creep back in — just as when we fail to root out sin from our hearts, we leave space for Satan’s influence to grow. The visible wars on earth were shadows of the invisible war that began in heaven and continues in every human heart.
Ultimately, God’s commands — whether to Israel or to us — are not acts of cruelty or arbitrary tests, but acts of protective love. Obedience is the shield that guards us from the same spiritual downfall that began with Lucifer and spread to humanity.
In that sense, the conquest of Canaan was not merely a geographical victory, but a spiritual parable of how God seeks to reclaim His creation from rebellion from heaven’s war to Calvary’s cross, and finally to the complete restoration of His kingdom.
The comment about Simon the Canaanite surprised me, so I did a little digging. The only two translations I found that used that term were KJV and NJKV (which is notorious for not correcting errors in the KJV in order to maintain compatibility). What I found was that the Greek kananaios was wrongly translated as Canaanite, when it actually is of Aramaic origin, meaning "enthusiast" or Zealot". The latter is what most other translations use. That being also potentially misleading, because it didn't necessarily refer to the political party of the Zealots, which may not have existed at that time, but rather to his "zionist" leanings.
Yes, it is interesting to find out about this mistranslation. I took it at face value but am glad a number of readers have dug a little deeper.
The best thing is to acknowledge God as Lord; since all humans are sinners, it is wise to be humble and plead for His mercy, letting Him do the judging and fighting our battles.
God does not judge based on past, social status, or nationality but on the heart’s willingness to serve Him faithful.
Indeed, throughout Scripture, we see that God’s hatred for sin is inseparable from His perfect holiness and justice. From the very beginning, God warned that sin leads to death (Genesis 2:17; Romans 6:23). Sin corrupts what God created good, bringing shame, destruction, and separation from Him (Isaiah 59:2). Yet, even as God hates sin, His love for humanity remains steadfast—so much so that He provided redemption through Jesus Christ (John 3:16; Romans 5:8).
The cross reveals both the severity of sin’s consequence and the depth of God’s mercy, for Christ bore the punishment that our sins deserved (2 Corinthians 5:21). Thus, the consequence of death is not cruelty, but the just result of rebellion against the Author of life, highlighting the fairness of God’s character. Throughout Israel’s history, God demonstrated His justice by judging sin both within and without His chosen nation. When Israel obeyed, they triumphed by God’s power (Deuteronomy 28:1–7); when they sinned, they suffered His righteous discipline (Judges 2:11–15; 2 Kings 17:7–23).
The same divine standard applied to Israel’s enemies, Canaanite nations were judged for generations of wickedness (Genesis 15:16; Deuteronomy 9:4–5) and to Israel itself when it turned to idolatry. The Israelites were instruments of God’s judgment during the conquest (Joshua 6:21; Deuteronomy 20:16–18), yet they were not exempt from that same judgment when they sinned (Leviticus 26:14–33; Amos 3:2). God’s dealings with sin, whether in His people or their foes, reveal His unwavering fairness and holiness: God shows no partiality, for “the soul who sins shall die” (Ezekiel 18:4).
Why did God engage in “holy wars” during the Old Testament times? Are wars justified to deal with evil regimes in the world today?
During the Old Testament times, God authorised and commanded certain wars primarily by Israel as acts of divine judgment or deliverance. These “holy wars” were not mere political or territorial conquests, but they were theocratic wars led by God Himself as the Divine Warrior(Exodus 15:3). These wars were “holy” because they were commanded by God (Deut.7:1-2), and they served His purposes of purposes of judgment, purification, and covenant fulfillment. Also, these wars were “holy” because the participants consecrated themselves before battle (Deuteronomy 20:1–4).
It is very important NOT to see these wars as a moral endorsement or justification of violence, but an expression of God’s justice and sovereignty in specific redemptive contexts. From the biblical worldview, God engaged in “holy wars” for specific reasons:
1. To judge sin and wickedness – God’s wars were used as instruments for divine judgment on nations whose sins had reached their full measure (Genesis 15:16, 7:2–4, Leviticus 18:24–30). God was not acting as a capricious aggressor but as the Supreme righteous Judge.
2. To establish His divine sovereignty – Through these “holy wars”, God was demonstrating that He alone rules over all nations.“That all the peoples of the earth may know that the hand of the LORD is mighty.”(Joshua 4:24). God demonstrated His sovereign kingship in contrast to the powerless idols of surrounding nations.
3. God was protecting His Covenant People – Through these “holy wars”, God was keeping His promises to Abraham, Isaac and Jacob. God always keep His Word. Through the Covenant People, God was blessing the whole world, preserving a holy nation through which the Messiah would eventually come (Genesis 12:3).
The lesson writer underscores the “holy wars” by writing, “The whole concept of holy war can be understood only if it is seen in the light of God’s activity as Judge”.God alone is the Moral Arbiter (Genesis 18:25); He alone has the right to determine guilt and pronounce sentence. These wars were not human vengeance, but divine justice executed through human agency (Jeremiah 25:9; Isaiah 10:5–6). Therefore, no one has moral authority at any time to declare war as a means to execute justice and judgment.
First off Omwenga, I seek your comments on each lesson, they are a delight to read.
Secondly, I am seeking a clarification between your question "Are wars justified to deal with evil regimes in the world today?" and the final statement "Therefore, no one has moral authority at any time to declare war as a means to execute justice and judgment".
For understanding, let us swap the word 'war' for 'force' (since war essentially boils down to force),the statement would be "Is force justified to deal with evil regimes in the world today?"
Let me say, I full heartedly agree that the conclusion is correct, only God has the moral authority to execute justice and judgment. Romans 13-1 states, "Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God."
Saying this, God has made certain aspects of his law plain to us. I believe that when the law is plain to the followers of God we are led by love and faith to follow it. By following his law we are often confronted with the opposite of his law, sin.
Do we therefore let sin grow around us unchecked because we don't believe force is justified to deal with evil regimes in the world today?
It is evident that, on Earth, God uses people to promote his law, truth, and love. This is shown throughout sacred history. I believe that God uses people like us. I believe the justification lies in the authority given by God when he declares his law in our minds and our hearts. Romans 13:3 helps us understand that the civil government of men (following the true authority of God) can, and should, be used to fight evil: "for he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil."
I believe the Lord uses us as his instruments and we must pray for the Spirit to give us wisdom and discernment as we follow the authority of God in our civil governments.
From Genesis 18:25, Psalms 7, 50, 82, 96, and 2 Timothy 4 paint a clear picture of God as the righteous Judge of all the earth. His judgments are never impulsive or unjust; they always flow from His holy, patient, and merciful character.
In light of that, the idea of “Delays of Mercy” reveals another side of divine judgment God’s patience before His justice. Before He executes judgment, God gives time for repentance. His apparent “delays” are actually grace periods, opportunities for humanity to turn from sin before justice falls.
Just as the Canaanites were given centuries to repent (Genesis 15:16), and Israel’s forty years in the wilderness served as both correction and mercy for others, so too today, the delay of Christ’s second coming reflects God’s mercy. He holds back the final judgment so that more may choose salvation.
When seen through this lens, even God’s wars in the Old Testament were not acts of cruelty but expressions of divine justice that came only after long patience. God’s ultimate purpose in judgment is not destruction but the restoration of righteousness and peace.
So, the Judge and the Warrior are the same merciful God whose delays are filled with compassion. His timing is perfect not slow, but loving.
“The Lord is not slow in keeping His promise… He is patient with you, not wanting anyone to perish, but everyone to come to repentance.” — 2 Peter 3:9
God’s judgments are always preceded by mercy. His delays are not signs of neglect but of grace — moments where divine justice waits for repentance to take root. Ultimately, the goal of His justice is peace, and the reason for His delay is love.
Today we can see these old demons still existing today e.g. idol worshipping is celebrity worship and political figure worship, child sacrifice is abortion Child trafficking etc. Prostitution Pornography all sex magic practices of Baal. As God's People we need to clearly distinguish these things and avoid indulging. God gives us time to repent than when sin abounds He will bring His Supreme Judgement upon this Earth.
God is a righteous and impartial judge whose moral character is holy, just, patient and merciful. He doesn’t tolerate sin, as it contradicts His perfect nature. His commitment to justice ensures that sin faces consequences (Romans 6:23) and that He will not endlessly allow evil to persist. Even when Israel sinned, God fought against them, showing that His justice transcends favoritism. Unlike human judges, God cannot be bribed or swayed.
To the issue of God the Supreme Judge. Either God is just, righteous, and holy and all His judgments are sure, or else he is a megalomaniac, and a control and power freak. To compare God's judgments against evil nations or empires to the likes of Hitler, Stalin, Mao, etcetera, is not only wrong, it is playing right into Lucifer's accusations against God. So I asked Google a question, "Is man more just than God?" The response was very revealing and in line with my personal belief. I want to share the response below.
"The question "Shall mortal man be more just than God?" (Job 4:17) is rhetorical, suggesting that human righteousness is inherently flawed and insufficient compared to God's perfection. The belief is that God's justice is ultimate and that humans, due to their sinful nature, are not equal to God's purity.
Human limitations: The text emphasizes that human beings are mortal and imperfect, and therefore cannot be considered more just or pure than their Creator.
Biblical perspective: The book of Job uses the rhetorical question to highlight human limitations and the need for humility before a perfect God.
Divine perfection: The belief is that God's justice is the ultimate standard against which all human actions are measured, and that human justice is flawed and imperfect in comparison.
Path to righteousness: For many, the answer to this question points to the necessity of a mediator, such as Jesus Christ, who is believed to be the only way for humans to attain righteousness and purity before God."
God (Jehovah Elohim) is infinitely more just, righteous, and patient than mortal man. Yet, even God's patience has a limit the same as our own understanding of it. Scripture declares, the vast differences between our ways and thoughts versus God's. Frankly, there is no comparison between the two. (Isa. 55:8,9)
From my perspective, I often think that God is too patient and longsuffering with evil on this planet. Growing up in a disciplinarian family I can attest that I didn't get much time to respond to or resist a parental request before "the board of education was applied to the seat of learning." I was told that someday I would appreciate the discipline that I received in my formative years. A maternal prophecy that was fulfilled with the passage of time.
Therefore I believe that our perception of the attributes of God are directly influenced by the way we were parented. Irregardless of my belief, the fact remains that there is a huge gulf between our ways and thoughts, and God's. There are things about the justice and mercy of God that we can't wrap our finite minds around here in this life.
If only mankind were quicker to fully obey God commands, yes, even the difficult to comprehend ones such as the extermination of a people for just cause (after over 400 years of forebearance). Some things this side of eternity won't make sense, but still we must trust and obey, especially when it doesn't make sense to us. Some day it will.
Is man more just than God? I think not! "When you don't understand. When you don't see His plan. When you can't trace His hand. Trust His heart. Think about that.
Trust His Heart, Babbie Mason
Reflect on God as a righteous judge who cannot be bribed nor influenced by partiality. How is a God who will not endlessly tolerate sin, oppression, the suffering of the innocent, and the exploitation of the oppressed part and parcel of the gospel?
I think the point of this lessons is that anyone can 'catch God's hands' (to use the colloquialism). Achan was not spared because he was an Israelite. And in contrast we have Rahab and Ruth, Canaanites who became part of God's people, in Jesus' very own family tree. So your heritage/ your family blood line really has nothing to do with whether or not you become part of God's people. There's a verse: "God does not show favoritism but accepts men from every nation that love him and keep his commandments".
God is impartial, and wherever there is injustice, wherever ther is unrepentant sin... God will punish it in due time. That is the gospel, the good news is that God is fair. And that's why we have the Great Controversy, because Satan is accusing God of being arbitrary/unfair/unjust and tyrranical.
But stories like the stories of Achan/Rahab/Ruth prove that God is just. He is justified.
Very true!
Who is the Supreme Judge? Okay, if Christ is my advocate, 1 John 2:1-3. then who is the Supreme Judge? Who is our current High Priest? What is our current High Priest currently doing. Hebrews 7:25. If you answered all these questions right, I am sure you know who is the Supreme Judge.