'You must not bow down to them or worship them, for I, the LORD your God, am a jealous God who will not tolerate your affection for any other gods. I lay the sins of the parents upon their children; the entire family is affected—even children in the third and fourth generations of those who reject me.'

​Exodus 20:5
​

​Throughout the Old Testament in the Bible, we find what seems a confusing trend of idol worship among the Israelites, who especially struggled with the worship of Baal and Asherah (or Ashtoreth). God had commanded Israel not to worship idols (Exodus 20:3; Deuteronomy 5:7)—indeed, they were to avoid even mentioning a false god’s name (Exodus 23:13). They were warned not to intermarry with the pagan nations and to avoid practices that might be construed as pagan worship rites (Leviticus 20:23; 2 Kings 17:15; Ezekiel 11:12). Israel was a nation chosen by God to one day bear the Savior of the world, Jesus Christ. Yet, even with so much riding on their heritage and future, Israel continued to struggle with idol worship.

​https://biblehub.com/exodus/20-5.htm

After the death of Joshua, the worship of Baal and Asherah became a plague upon the Israelites and was a perennial problem. Baal, also known as the sun god or the storm god, is the name of the supreme male deity worshiped by ancient Phoenicians and Canaanites. Asherah, the moon goddess, was the principal female deity worshiped by ancient Syrians, Phoenicians, and Canaanites. The Israelites neglected to heed the Lord’s warning not to compromise with idolaters. The ensuing generations forgot the God who had rescued them from Egypt (Judges 2:10–12).

Of course, the period of the judges wasn’t the first time Israel had been tempted by idol worship. In Exodus 32, we see how quickly the Israelites gave up on Moses’ return from Mount Sinai and created an idol of gold for themselves. Ezekiel 20 reveals a summary of the Israelites’ affairs with idols and God’s relentless mercy on His children (also see 1 & 2 Samuel, 1 & 2 Kings, 1 & 2 Chronicles).

As for why the worship of Baal and Asherah specifically was such a problem for Israel, there are several reasons we can cite: first, the worship of Baal and Asherah held the allure of illicit sex, since the religion involved ritual prostitution. This is exactly what we see in the incident of Baal of Peor, as “the men began to indulge in sexual immorality with Moabite women, who invited them to the sacrifices to their gods” (Numbers 25:1–2). It was during this episode that an Israelite named Zimri brazenly brought a Midianite woman into the camp and went straight to his tent, where the two began having sex (verses 6–8, 14).

Another reason that the worship of Baal and Asherah was a perennial problem for Israel is due to what we could call national peer pressure. Israel wanted to be like the other nations (see 1 Samuel 8:5, 20). The other nations worshiped Baal and Asherah, and so many Israelites felt a pull to do the same.

Of course, we cannot overlook the fact of Satan’s temptations and mankind’s basic sinfulness. The enemy of our souls tempted Israel to worship idols; the sacrifices made to Baal and Asherah were really sacrifices to demons (1 Corinthians 10:20). The stubborn willfulness of humanity works in tandem with Satan’s seductions and causes us to jump at any chance to rebel against God. Thus Israel repeatedly forsook God’s commands, despite losing God’s blessings, and chased after the Baals and Asherahs to their own destruction.

The book of Hosea aptly uses adultery as a metaphor in describing Israel’s problem with idol worship. The Israelites were trapped in a vicious cycle of idol worship, punishment, restoration, then forgiveness, after which they went back to their idols once more. God’s patience with Israel is unfathomable by human standards; God’s nature is the essence of love, and He gives His sons and daughters chances to repent (1 John 4:8; Romans 8:38–39; 2 Peter 3:9).

The problem of Baal and Asherah worship was finally solved after God removed Israel from the Promised Land. Due to the Israelites’ idolatry and disregard of the Law, God brought the nations of Assyria and Babylon against them in an act of judgment. After the exile, Israel was restored to the land, and the people did not dally again with idols.

Idolatrous sins still lure and tempt the modern-day believer (Romans 3:23; 1 John 1:8–10), though perhaps they have taken new shapes. Instead of ancient forms of Baal and Asherah, we today sometimes honor possessions, success, physical pleasure, and religious perfection to the dishonoring of God. Just as God disciplined the Israelites for their idolatry and forgave them when they repented, He will graciously discipline us and extend the offer of forgiveness in Christ (Hebrews 12:7–11; 1 John 1:9; 2 Peter 3:9).

​So this is the answer to the question “Why are idols dangerous?” — namely, the wrath of God is coming upon "idolatry." Nothing is more dangerous than the wrath of an omnipotent, all-righteous God. And Paul says the wrath of God is coming on idolatry. Now why would that be?

​Listen to Exodus 20: “You shall not make for yourself a carved image, or any likeness or anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them, for I the Lord your God am a jealous God.” (Exodus 20:4–5)
​The wrath of God comes on the idolater because God is jealous. There is a righteous and holy jealousy and an unrighteous and weak and insecure jealousy. And God’s jealousy is not only righteous — that is, he deserves our deepest and strongest affections and admiration — but it is loving. 
​
“God is jealous that he be honored by being treasured, and he is jealous that we be satisfied by treasuring him.”It is a loving jealousy, because we were made to find our greatest joy when he is our greatest treasure. He is jealous that he be honored by being treasured, and he is jealous that we be satisfied by treasuring him. So he is jealous in a loving way and he is jealous in a righteous way. And if we find God to be so boring or so negligible that we must put other things in his place that really satisfy us more than he does, then we not only offend him, but we also destroy ourselves. Those two things make God angry. He doesn’t want to be offended and he doesn’t want us to destroy ourselves. Idolatry contradicts both of those things and so his wrath comes upon the idolater. So that is the answer to the first question: Why it is so dangerous?
​
The other two questions can be taken together, I think, something like this: What is an idol and what does it look like today?

First in the HeartPaul says, “Covetousness, which is idolatry.” So what idolatry looks like today is the activity of the human heart. This is not a deed of the body. That follows — a fruit on a branch. It starts in the heart: craving, wanting, enjoying, being satisfied by anything that you treasure more than God. That is an idol.

​Paul calls this covetousness — a disordered love or desire, loving more than God what ought to be loved less than God and only for the sake of God. But covetousness is the condition that this disordered heart is in, an act of loving too much what ought to be loved less. And that is why the wrath of God is coming. That is what idolatry looks like today. And it is everywhere in our culture. 

“Idolatry starts in the heart: craving, wanting, enjoying, being satisfied by anything that you treasure more than God.”So finally: What is an idol? Well, it is the thing. It is the thing loved or the person loved more than God, wanted more than God, desired more than God, treasured more than God, enjoyed more than God. It could be a girlfriend. It could be good grades. It could be the approval of other people. It could be success in business. It could be sexual stimulation. It could be a hobby or a musical group that you are following or a sport or your immaculate yard. I was looking for some yard stuff the other day and I clicked on a video ad for a yard service and three people came on and all of them made the point that this yard service enabled them to brag that they had the best yard in the neighborhood. I thought: What a motivation! I want to be number one in green grass! So that could be an idol. Or your own looks could be an idol. It could be anything.

So Paul puts it like this in Romans 1:25: “They exchanged the truth about God for a lie and worshiped and served the creature” — anything that is created — “rather than the Creator.” But there is no wrath for the children of God. And why is that? Because Paul said in 1 Thessalonians 1: “You turned to God from idols to serve the living and true God, and to wait for his Son from heaven, whom he raised from the dead,
​Jesus who delivers us from the wrath to come.”
​(1 Thessalonians 1:9–10) 

​
So when we turn to Christ from idols we escape the wrath of God because he is for us.

God is for us in Christ on the cross.

​
​

​John 9; Jesus Heals the Man Born Blind

https://biblehub.com/bsb/john/9.htm

1Now as Jesus was passing by, He saw a man blind from birth, 
2and His disciples asked Him, “Rabbi, who sinned, this man or his parents, that he was born blind?”

3Jesus answered, “Neither this man nor his parents sinned, but this happened so that the works of God would be displayed in him. 
4While it is daytime, we must doa the works of Him who sent Me. Night is coming, when no one can work. 
5While I am in the world, I am the light of the world.”

6When Jesus had said this, He spit on the ground, made some mud, and applied it to the man’s eyes. 
​7Then He told him, “Go, wash in the Pool of Siloam” (which means “Sent”). So the man went and washed, and came back seeing.
​
8At this, his neighbors and those who had formerly seen him begging began to ask, “Isn’t this the man who used to sit and beg?”
9Some claimed that he was, but others said, “No, he just looks like him.” 
But the man kept saying, “I am the one.”

10“How then were your eyes opened?” they asked.
11He answered, “The man they call Jesus made some mud and anointed my eyes, and He told me to go to Siloam and wash. So I went and washed and received my sight.”

12“Where is He?” they asked. 
“I do not know,” he answered.
The Pharisees Investigate the Healing
13They brought to the Pharisees the man who had been blind. 
14Now the day on which Jesus had made the mud and opened his eyes was a Sabbath. 
15So the Pharisees also asked him how he had received his sight. 
The man answered, “He put mud on my eyes, and I washed, and now I can see.”

16Because of this, some of the Pharisees said, “This man is not from God, for He does not keep the Sabbath.” 
But others said, “How can a sinful man perform such signs?” 
And there was division among them. 
17So once again they asked the man who had been blind, “What do you say about Him, since it was your eyes He opened?” 

“He is a prophet,” the man replied.
18The Jews still did not believe that the man had been blind and had received his sight until they summoned his parents 
19and asked, “Is this your son, the one you say was born blind? So how is it that he can now see?”
20His parents answered, “We know he is our son, and we know he was born blind. 21But how he can now see or who opened his eyes, we do not know. Ask him. He is old enough to speak for himself.”

22His parents said this because they were afraid of the Jews. For the Jews had already determined that anyone who confessed Jesus as the Christ would be put out of the synagogue. 
23That was why his parents said, “He is old enough. Ask him.”

24So a second time they called for the man who had been blind and said, “Give glory to God! We know that this man is a sinner.”
25He answered, “Whether He is a sinner I do not know. There is one thing I do know: I was blind, but now I see!”

26“What did He do to you?” they asked. “How did He open your eyes?”
27He replied, “I already told you, and you did not listen. Why do you want to hear it again? Do you also want to become His disciples?”
28Then they heaped insults on him and said, “You are His disciple; we are disciples of Moses. 
29We know that God spoke to Moses, but we do not know where this man is from.”

30“That is remarkable indeed!” the man said. “You do not know where He is from, and yet He opened my eyes.
31We know that God does not listen to sinners, but He does listen to the one who worships Him and does His will. 
​32Never before has anyone heard of opening the eyes of a man born blind. 
33If this man were not from God, He could do no such thing.”

34They replied, “You were born in utter sin, and you are instructing us?” And they threw him out.
Spiritual Blindness
35When Jesus heard that they had thrown him out, He found the man and said, “Do you believe in the Son of Manb?”
36“Who is He, Sir?” he replied. “Tell me so that I may believe in Him.”
37“You have already seen Him,” Jesus answered. “He is the One speaking with you.”
​
38“Lord, I believe,” he said. And he worshiped Jesus.
39Then Jesus declared, “For judgment I have come into this world, so that the blind may see and those who see may become blind.”c
40Some of the Pharisees who were with Him heard this, and they asked Him, “Are we blind too?”
41“If you were blind,” Jesus replied, “you would not be guilty of sin. But since you claim you can see, your guilt remains.”

​

Who Was Elijah in the Bible?

At Elijah’s word, kings trembled, the rains stopped, a jug of oil never ran dry, a boy was raised from the dead, fire fell from the sky, revival broke out, and hundreds of idolatrous prophets of Baal were executed.


Claims to fame: Elijah is one of the greatest prophets and miracle-workers in the Hebrew scriptures. He is also one of two prophets who appear with Jesus on the Mount of Transfiguration.

Worst failures: Fearing Jezebel, Elijah flees into the desert and asks the Lord to take his life. He wrongly assumes that he is the Lord’s only prophet within the kingdom of Israel.

Meaning of the Name "Elijah"The name Elijah comes from the Old Testament of the Bible, and stems from a Hebrew expression signifying “Jehovah is my God.” The biblical Elijah was a prophet known for upholding the worship of God and doing miracles in God’s name. The prophet Elijah is venerated by Jews, Christians, and Muslims alike.

According to VeryWellFamily, the name Elijah has the following origin, gender use, and pronunciations:

• Origin: The name Elijah comes from the Hebrew words El (God) and Yah (Jehovah). It is found in the Old Testament, specifically in the First and Second Books of Kings.
• Gender: Elijah is historically the masculine form of the name. Eliyah and Eliana are sometimes used as feminine variations.
• Pronunciation: el-EYE-jah or uh-LIE-jah

​Bible Verses about ElijahIf you’re going to read only three Bible chapters about Elijah, take 11 minutes and read 1 Kings 17-19. Or take four minutes and read the main part of the story in 1 Kings 18.
Most of Elijah’s story is told in 1 Kings 17-19 and 2 Kings 1-2.
Quick references to Elijah appear in 2 Kings 3:11, 2 Kings 9:36, 2 Kings 10:10, and 2 Kings 10:17. In addition, Elijah shows up near the end of the Hebrew scriptures in 2 Chronicles 21:12-15 (letter telling Judah’s king Jehoram about his forthcoming and rather gruesome death).


And he shows up at the end of the Old Testament in Malachi 4:5-6 (prophecy about John the Baptist as the forerunner of the Messiah).

In the New Testament, quick references to Elijah appear in Matthew 11:14, Matthew 16:14, Matthew 27:47-49; Mark 6:15 and Mark 8:28; Luke 1:17, Luke 4:25-26, Luke 9:8, and Luke 9:19; John 1:21 and John 1:25; Romans 11:2; and James 5:17-18.

Last but not least, Elijah appears with Moses and Jesus on the Mount of Transfiguration in Matthew 17:3-13, Mark 9:4-13, and Luke 9:30-33.

Elijah’s Missing Years: We're introduced to “Elijah the Tishbite, who was of the settlers of Gilead” in 1 Kings 17:1. 

We’re told nothing more, not even who his parents were.

For that reason, Elijah’s life story doesn’t start until he’s probably 30, 40, or 50 years old. Yes, we typically think of Elijah as an old man, but that may or may not have been the case.

Elijah’s Ministry Years: Elijah never has anything good to say about wicked tyrants. Near the end of his ministry, Elijah writes a letter informing the southern kingdom of Judah’s wicked king Jehoram that he will die in a most excruciating manner.

Otherwise, Elijah focuses his ministry on the northern kingdom, condemning Israel’s wicked King Ahab, Queen Jezebel, and their sons.

Then again, Elijah isn’t just doom and gloom. During three and a half years without rain, the Lord instructs Elijah to hide. First, the Lord tells him to hide by a stream called Cherith east of the Jordan River, where ravens will feed him.

Second, the Lord tells Elijah to hide in a town called Zarephath on the Mediterranean coast between Tyre and Sidon. There a poor widow will feed him from a miraculous supply of grain and oil. In this season of hiding, the Lord graciously cares for Elijah at every turn.

At the end of these years without rain, Elijah calls a national contest on Mount Carmel between the Lord God, creator of heaven and earth, and the wicked pagan gods of Baal and Asherah. It’s quite a dramatic story well worth reading or reading again.

After his great triumph atop Mount Carmel, however, Elijah fears Queen Jezebel’s vow to take his life “by about this time tomorrow” (1 Kings 19:2).

Actually, “fears” is an understatement. Elijah flees into southern Judah’s wilderness, collapses under a tree, and begs the Lord to take him before Jezebel’s men find and slaughter him. In other words, Elijah is depressed out of his mind.

In this season of hiding, the Lord sends an angel to revive him and give him his final instructions, including appointing his successor, Elisha. 
Elijah’s Miracles 

• Causing rain to cease in Israel for three and a half years (1 Kings 17:1). Being fed by ravens sent by the Lord (1 Kings 17:2-7). Multiplying a widow’s grain and oil (1 Kings 17:18-16). Raising that widow’s son from the dead (1 Kings 17:17-24).
• Calling fire from heaven atop Mount Carmel (1 Kings 18:36-38). Causing it to rain again after three and a half years of drought (1 Kings 18:44-46). Fasting from food for 40 days while trekking to Mount Horeb (1 Kings 19:8).
• Prophesies that Ahab’s sons would all be destroyed (1 Kings 21:22). Prophesying that Jezebel would be eaten by dogs (1 Kings 21:23). Prophesying that Ahaziah would die of his illness (2 Kings 1:4-17). Calling fire from heaven to destroy 51 soldiers (2 Kings 1:10).
• Calling fire from heaven on another 51 soldiers (2 Kings 1:12). Parting of the Jordan River while accompanied by Elisha (2 Kings 2:8). Promising that Elisha would receive a double portion of his spirit (2 Kings 2:10).
• Being caught up to heaven with a chariot of fire (2 Kings 2:11). Prophesying that Jehoram would die a horrible death (2 Chronicles 21:12-15). Appearing with Moses and Jesus (Matthew 17:3-13; Mark 9:4-13; Luke 9:30-33).

Lesson's From Elijah's Bible Story Moses has his place in American cinema with The Ten Commandments and The Prince of Egypt. It’s about time someone commissioned a new epic about one of the Old Testament’s other truly great heroes.

The prophet Elijah ranks right up there with Moses as one of the most dramatic prophets of the Lord. At Elijah’s word, kings trembled, the rains stopped, a jug of oil never ran dry, a boy was raised from the dead, fire fell from the sky, revival broke out, and hundreds of idolatrous prophets of Baal were executed.

Yet James 5:17 says that “Elijah was as human as we are.”
After running almost the length of a marathon, this great prophet entered the city of Jezreel just in time to hear wicked Queen Jezebel’s murderous threats.
How does Elijah respond?

True to life, Scripture says he panicked.
​
After several days on the run, Elijah collapses — exhausted, lonely, frightened, and feeling utterly defeated. In his desperation, he foolishly begs the Lord to take his life.

Instead, the Lord renews Elijah — with a double portion of food, drink, rest. And then he sends him out again with a powerful demonstration of his power, with a quiet word to his heart, with a new commission, and with the assurance that many others also were on his side.
​
Whether in victory or despair, we can trust the Lord to know exactly what we need and to meet our every need in His sometimes, miraculous ways. 

​


​

​Introduction
Despite considerable biblical evidence already summoned to support a strong pro-life position, more scriptural testimony seems to be needed to convince some Christians that anything less than such a position is unbiblical. One objection frequently raised to a dogmatic stand against abortion is that the Bible never specifically addresses the issue.
The reason for this omission has been pointed out by the Old Testament scholar Meredith Kline who, commenting on the lack of abortion legislation in biblical law says, "It was so unthinkable that an Israelite woman should desire an abortion that there was no need to mention this offense in the criminal code."[1]
There was, however, a rite performed in ancient Israel which has many parallels to the modern practice of abortion and is specifically addressed in the Sciptures. It was the rite of child sacrifice and Moses said it was one of the "detestable things the Lord hates" (Deuteronomy 12:31). In this article the largely neglected parallels between the ancient rite of child sacrifice and the modern practice of abortion will be examined in detail.
Archaeological and Extra-Biblical Literary Data
Before the biblical texts which address the practice of child sacrifice are examined, it will be helpful to draw on some of the archeological and extra-biblical literary data for the background they provide.
In 1921 the largest cemetery of sacrificed infants in the ancient Near East was discovered at Carthage. It is well established that this rite of child sacrifice originated in Phoenicia, ancient Israel's northern neighbor, and was brought to Carthage by its Phoenician colonizers.[2] Hundreds of burial urns filled with the cremated bones of infants, mostly newborns but even some children up to age six years old, as well as animals have been uncovered at Carthage.
They were buried there between the 8th century B.C. and the fall of Carthage during the third Punic War in 146 B.C. On the burial monuments that sometimes accompanied the urns, there was often inscribed the name or symbol of the goddess Tanit, the main Phoenician female deity, and her consort Ba'al Hammon. Infants and children were regularly sacrificed to this divine couple.
Fulfillment of a vow was probably the most frequent reason an infant or child was sacrificed as witnessed by the third century B.C. Greek author Kleitarchos (paraphrased by a later writer):
Out of reverence for Kronos (the Greek equivalent of Ba'al Hammon), the Phoenicians, and especially the Carthaginians, whenever they seek to obtain some great favor, vow one of their children, burning it as a sacrifice to the deity if they are especially eager to gain success.[3]
A typical example of an inscription follows:
To our lady, to Tanit, the face of Ba'al and to our lord, to Ba'al Hammon that which was vowed (by) PN son of PN son of PN. Because he (the deity) heard his (the dedicant's) voice and blessed him.[4]
Thus fulfillment of a vow before or after obtaining a special favor from the gods, a favor that brings blessing or success to the dedicant, appears to be the most common reason for child sacrifice. Occasionally, however, at times of civic crisis, mass child sacrifice was practiced as attested by the first century B.C. Greek historian Diodorus Siculus who reported the response of the Carthaginians to their army's defeat by Agathocles in 310 B.C.:
Therefore the Carthaginians, believing that the misfortune had come to them from the gods, betook themselves to every manner of supplication of the divine powers . . . In their zeal to make amends for their omission, they selected two hundred of the noblest children and sacrificed them publicly.[5]
The actual rite of child sacrifice at Carthage has been graphically described by Diodorus Siculus:
There was in their city a bronze image of Cronus extending its hands, palms up and sloping toward the ground, so that each of the children when placed thereon rolled down and fell into a sort of gaping pit filled with fire.[6]
Plutarch, a first and second century A.D. Greek author, adds to the description that:
the whole area before the statue was filled with a loud noise of flutes and drums so that the cries of wailing should not reach the ears of the people.[7]
There is conflicting evidence regarding the actual cause of death of the victims. Some reports suggest that they were burned alive[8] while other reports suggest that the infants and children were slaughtered first.[9] The victims themselves were members of both the wealthy mercantile and estate-owning class as well as the lower socioeconomic class as attested by the titles of the dedicants on the burial monuments.[10] Occasionally, however, the upper class would substitute lower class children for their own by purchasing them from the poor and then sacrificing them as Diodorus Siculus reports:
in former times they (the Carthaginians) had been accustomed to sacrifice to this god the noblest of their sons, but more recently, secretly buying and nurturing children, they had sent these to the sacrifice.[11]
Two inscriptions at Carthage even show that occasionally the parents would sacrifice a defective child hoping to later receive a healthy one as a substitute. In one inscription a man named Tuscus says that he gave Ba'al "his mute son Bod'astart, a defective child, in exchange for a healthy one. "[12] Child sacrifice probably became a standard practice for both religious and sociological reasons. Diodorus Siculus suggests that the:
ancient myth that Cronos did away with his own children appears to have been kept in mind among the Carthagians through this observance.[13]
The second and third century A.D. Roman lawyer and Christian apologist who was a native North African and spent most of his life in Carthage, Tertullian, wrote:
Saturn (the latinized African equalivant of Ba'al Hammon) did not spare his own children; so, where other people's were concerned, he naturally persisted in not sparing them; and their own parents offered them to him, were glad to respond...[14]
According to the ancient myth, Saturn selfishly swallowed up the first five of his children in order to prevent his destined dethronement by one of them.[15] Hoping to gain Saturn's favor and thus his blessing, the Carthaginians worshipped Saturn by imitating him. Serving a god with ungodly attributes, the Carthaginians were willing to submit to his murderous demands. Indeed Saturn's demands may have assisted the Carthaginians in their own self-serving plans. The Syro-Palestinian archeologists Lawrence Stager and Samuel Wolff suggest that:
Among the social elite of Punic Carthage the institution of child sacrifice may have assisted in the consolidation and maintenance of family wealth. One hardly needed several children parceling up the patrimony into smaller and smaller pieces . . . for the artisans and commoners of Carthage, ritual infanticide could provide a hedge against poverty. For all these participants in this aspect of the cult, then, child sacrifice provided special favors from the gods.[16]
This suggestion is supported by archeological evidence at Carthage that the practice of child sacrifice flourished as never before at the height of its population as well as civilization.[17]
A funerary stela dedicated to the goddess Tanit at Carthage. Archaeologists have discovered upwards of 20,000 burial urns at the Carthaginian Tophet, which contain the incinerated remains of children sacrificed to Tanit and her consort, Ba'al Hammon. The Carthaganians came from Phoenicia (north of Israel in modern day Lebanon), and brought with them Canaanite customs and practices, including child sacrifice. The Israelites were repeatedly warned by God not to adapt the despicable practices of the Canaanites. Failing to heed these warnings, God eventually brought judgment upon the Israelites. Wikimedia Commons
Biblical Citations
Child sacrifice was not confined to Phoenicia, Carthage and the western Mediterranean world. It was also practiced by the Canaanites and through the process of religious syncretism by some Israelites. The earliest reference to child sacrifice in the Bible is found in Leviticus where the practice is address by Moses in connection with Molech:
Do not give any of your children to be passed through (the fire) to Molech for you must not profane the name of your God. I am the Lord. (Lev. 18:21; see also 20:1-5).
In I Kings 11:7, Molech is identified as "the detestable god of the Ammonites" and recent archeological evidence in the former territory of the Ammonites from the period of the Conquest supports biblical testimony that child sacrifice was practiced in Jordan roughly contemporarily with Moses."[18] The Hebrew word Molech is the same Semitic root as the Punic word mulk which was found inscribed on several burial monuments at Carthage giving linguistic evidence for the continuity between the practice of child sacrifice in Canaan and at Carthage. But whereas at Carthage the word refers to the sacrificial offerings including human sacrifice, in Leviticus it refers to the god who demands child sacrifice.[19] The "passing through" refers to sacrificing by burning in a fire.[20] For this "passing through to Molech" (same Hebrew words in Leviticus and Jeremiah) took place later in Israel's history in the region of the high places of Ba'al in the Valley of Ben Hinnom in Jeremiah 32:35. This murderous scene was described by the Lord through the mouth of Jeremiah in earlier chapters:
For they have forsaken me and made this a place of foreign gods; they have burned sacrifices in it to gods that neither they nor their fathers nor the kings of Judah ever knew and they have filled this place with the blood of the innocent. They have built me the high places of Ba'al to burn their sons in the fire as offerings to Ba'al -something I did not command or mention, nor did it enter my mind. So beware, the days are coming, declares the Lord, when people will no longer call this place Topheth [possibly derived from an Aramaic word meaning hearth or fireplace but here referring to the precinct of child sacrifice] or the Valley of ben Hinnom, but the Valley of slaughter. (Jeremiah 19:4-6; see also 7:31-32)[21]
The history of child sacrifice in ancient Israel and God's response to the practice can be uncovered by examining the biblical texts that address it in the Pentateuch, historical books and prophetic writings. In the Pentateuch, Moses warns the Israelites who will soon enter the land of Canaan (Leviticus 18:3 and 20:21-24) where they will be exposed to the cult of Molech not to sacrifice any of their children to the god:
The Lord said to Moses, say to the Israelites: "Any Israelite or any alien living in Israel who gives any of his children to Molech must be put to death. The people of the community are to stone him. I will set my face against that man and I will cut him off from his people; for by giving his children to Molech he has defiled my sanctuary and profaned my holy name. If the people of the community close their eyes when that man gives one of his children to Molech and they fail to put him to death, I will set my face against that man and his family and will cut off from their people both him and all who follow him in prostituting themselves to Molech. (Leviticus 20:1-5; see also 18:21).
The penalty for sacrifice to Molech is harsh, i.e., stoning to death (Lev. 20:2); for it is a serious offense against the Lord.
1. It defiles God's sanctuary (Lev. 20:3) and since His holy presence cannot abide in a place polluted by sin, it threatens abandonment by God of His people.
2. It profanes God's holy name making God appear less than the holy God that He is by inferring that He is a God who desires, or at least permits, child sacrifice.
3. God knew that the practice of child sacrifice to Molech was a form of spiritual prostitution (Lev. 20:5). God's relationship to His people is a close personal one with a human analogy in the sexual intimacy of marriage. God, of course, expects the exclusive commitment of marriage, not the pick-and-choose relationships of prostitution.
4. In Deuteronomy, God through Moses rejects child sacrifice even if allegedly done in the worship and service of God Himself (Deut. 12:29-31). In reference to the nations of Canaan that Israel was about to invade and dispossess (12:29) and the worship of their gods (12:30), Moses commands:
You must not worship the Lord your God in their way because in worshipping their gods, they do all kinds of detestable things the Lord hates. They even burn their sons and daughters in the fire as sacrifices to their gods. (Deuteronomy 12:31)
With remarkable discernment, Moses recognized that such unacceptable service can sometimes begin not as a conscious determination to do ungodly things but as an "ensnaring" by other nations and their gods (12:30).[22]
Two of Moses' admonitions against child sacrifice are found in the stipulation section of the loosely covenant treaty form of Leviticus 18:21 and the more rigid covenant treaty form of Deuteronomy[23] (Deut. 12:29-31). In the covenants made between God and Israel, the Lord expected His people to obey the civil, moral and religious stipulations. His commands were to be obeyed because of allegiance to His Lordship and out of a sense of gratitude for His great acts of redemption (Lev. 18:2-3 and Deut. 5:1-2,6 and 12:1).
Failure to obey the covenantal stipulations is failure to give God full allegiance as Lord and failure to respond appropriately to His gracious acts of redemption.
Disregarding the covenant stipulations is a serious offense, some of which, including child sacrifice, are so grievous as to be punished by capital punishment which is to be done by the entire community (Lev. 20:2-3). If the offense goes undetected by the community, God Himself threatens to "set my face against" and "cut off" the offender (Lev. 20:3), probably a threat of premature death.[24] So detestable to God is child sacrifice that He even threatens to set His face against and cut off those who, though not participants in the practice, "close their eyes" to the crime (Lev. 20:4-5). Further, the warning not only applied to God's covenant people but to any non-Israelite living in Israel (Lev. 20:2). Child sacrifice was not one of the many tribal customs aliens who lived in Israel were permitted to practice.
In these Pentateuchal passages dealing with child sacrifice the offense is recognized as a sin in at least three different ways. As noted above it was seen as a sin against God, i.e. in defiling His sanctuary, in profaning His holy name, in spiritual prostituting to Molech and in ungodly worship of the Lord Himself. But child sacrifice was also perceived as a sexual sin and/or sin against the family as well as a sin against the community. In Leviticus 18 (see also Lev. 20:9ff), the stipulation against child sacrifice is listed among various sexual sins, e.g. incest (18:6ff), adultery (18:20), homosexual acts (18:22) and bestiality (18:23). It is not obvious from the immediate context of Leviticus 18 and 20 why child sacrifice is linked to various illicit sexual practices. It is probable, however, that the worship of Molech not only involved child sacrifice but the pagan custom of cultic prostitution.
In Isaiah 57:9, "Molech" (mlk in Hebrew. It must be remembered that vowel notation was a later addition by Masorete scholars to the received consonantal text) is mentioned. Earlier in the chapter "those sacrificing their children" (57:5b) is in parallel with "those burning with lust" (57:5a). They are also described in 57:3 as "offspring of the adulterer and the prostitute." The Hebrew word for adulterer is masculine while the prostitute is feminine, indicating that the children are the offspring of an adulterous father and a prostituting mother. But the phrase is not to be taken literally. Rather, the declared attributes of the parents are in fact used to characterize the offspring themselves.[25] The connection between child sacrifice and cultic prostitution is even clearer in Ezekiel where we read:
And you took your sons and your daughters whom you bore to me and sacrificed them as food to the idols. Was your prostitution not enough? You slaughtered my children and made them pass through (the fire) to the idols. (Ezekiel 16:20-21)
Thus the Old Testament scholar Moshe Weinfeld links cultic prostitution with child sacrifice in Isaiah and Ezekiel saying, "The children born of cultic prostitution associated with Molech were presumably delivered to the idolatrous priests, even as the offspring of a regular marriage may have been handed over to Molech."[26] Given that some of the children offered to Molech were conceived illegitimately during adulterous/prostituting affairs, it seems probable that child sacrifice offered a convenient way to dispose of the consequences of these aberrant sexual practices.
Another possible reason for grouping child sacrifice with illicit sexual practices is that they are all sins against the family. Of the sexual sins listed together in 20:10ff, the Old Testament scholar Walter Kaiser, Jr., says: "Every assault against an individual here is simultaneously an attack on the very existence of the family."[27] Kaiser sees these sexual sins all as sins against the family since they disrupt normal family relationships. It is possible then that child sacrifice, which was clearly an assault against the family, came to be associated with other stipulations that protected the family. Since the family was the foundation of Israelite society, any threat to the family was a threat to the community as well. Thus, the community was to be vigilant in guarding against the practice and was to take the severest community action against any offenders, i.e., stoning to death.
Despite the covenantal stipulations and warnings against child sacrifice, Scripture records that some Israelites did in fact practice child sacrifice. Of Ahaz, the 8th century B.C. king of Judah, we read:
He walked in the ways of the kings of Israel and even made his son pass through the fire, following the detestable ways of the nations the Lord had driven out before the Israelites. (2 Kings 16:3)
Sadly Ahaz's grandson Manasseh followed in his footsteps (2 Kings 21:6). But these accounts of child sacrifice were not isolated as recorded by Jeremiah (see above). Being a prophet of God, it was Jeremiah's obligation to prosecute on behalf of God the covenant lawsuit against those who had broken the covenant. The evidence against the Israelites was incontestable for it was publicly visible to all. As the Lord's mouthpiece, Jeremiah testifies against Judah:
They have set up their detestable idols in the house that bears my Name and have defiled it. They have built the high places of Topheth in the Valley of Ben Hinnom to burn their sons and daughters in the fire, something I did not command nor did it enter my mind. (Jer. 7:30-31; see also 19:4-5)
Because of this offense for which Israel is corporately responsible, Jeremiah predicts disaster (7:32-34 and 19:1-3, 6-15). If only the people would repent, disaster could be thwarted (Jer. 18:5-11). But the Israelites were a "stiff-necked" people who would not listen to God's words (Jer. 9:15; see also 18:5-12). They had forsaken their God to serve other gods even to the extent that they would sacrifice their own children spilling "the blood of the innocent" (Jer. 19:4). Mannaseh's grandson Josiah had tried to bring about reformation among the Israelites. After renewing the covenant between God and His people (2 Kings 23:1-3), Josiah:
desecrated Topheth which was in the Valley of Ben Hinnom, so no one could use it to make his son or daughter pass through the fire to Molech. (2 Kings 23:10)
But Josiah's reformation was short-lived as evidenced by Jeremiah's prophetic witness (see above). God used Rome to judge Carthage in 146 B.C., bringing an end to child sacrifice there.[27b] Hundreds of years earlier God used Babylon to judge Israel when the Babylonians destroyed Jerusalem, leveling God's temple which signified God's just abandonment of His people, and leading Israel into captivity. While exiled in Babylon, Ezekiel reminded the two prostituting sisters Oholah (representing Samaria in Ezekiel 23:4) and Oholibah (representing Jerusalem) of the reason they had been exiled. In confronting the two with "their detestable practices" the Lord through Ezekiel said:
they have committed adultery and blood is on their hands. They committed adultery with their idols, they even made the children they bore to me pass through the fire as food for them (Ezekiel 23:36-37).
Idolatry had not disappeared by New Testament times, but took on a broader meaning. Commenting on the New Testament authors' understanding of idolatry, Herbert Schlossberg notes that "a man can place anyone or anything at the top of his pyramid of values, and that is ultimately what he serves. The ultimacy of that service profoundly affects the way he lives."[28] Physical idols were still common in New Testament times, e.g. I Corinthians 8:4-5. However, in Pauline theology idolatry is also recognized as any worshipping or serving the creature rather than the Creator which is equivalent to exchanging the truth of God for a lie (Rom. 1:23,25).[29] Placing anything above the Creator and His truth is idolatry, for in this idolatry the creature's erroneous value judgments are substituted for the Creator's correct ones. Sadly, people know the truth but suppress it (Rom. 1:18). For God has revealed His nature, power and laws both in the visible world and in the hearts and consciences of humanity (Rom. 1:19-20; 2:14-15). But mankind is on a downward spiral of depravity and destruction that begins with devaluing the Creator and His truth and ultimately leads to an outpouring of God's just wrath at the final judgment (Rom. 1:24-32, 2:5,8-9,12). Even now mankind is experiencing God's wrath as He gives men over to the consequences of their sin (Rom. 1:26-28). Apart from God's gracious intervention, all mankind faces the present and future revelation of God's just wrath. But as recipients of God's righteousness through faith in Christ Jesus, we have been justified (Rom. 1:17; 3:21-28). Having been justified by His grace, our lives must not be conformed to this world's idolatrous values but be transformed by the renewing of our minds to God's perfect will (Rom. 12:2).
Parallels of Child Sacrifice and Abortion
At the risk on the one hand of pointing out obvious parallels and on the other hand of suggesting parallels which some may say are forced, we compare the ancient practice of child sacrifice with the modern practice of abortion. However, before going any further it should be noted that the parallels between the two have been recognized for centuries. Tertullian, for example, commenting on the Roman practice of infanticide by comparing it to the Carthaginian practice of child sacrifice, admonishes:
there is no difference as to baby killing whether you do it as a sacred rite or just because you choose to do it.
In the same context Tertullian describes the Christian attitude towards both abortion and infanticide saying:
For us murder is once for all forbidden; so even the child in the womb, while yet the mother's blood is still being drawn on to form the human being, it is not lawful to destroy. To forbid birth is only quicker murder. It makes no difference whether one take away the life once born or destroy it as it comes to birth. He is a man, who is to be a man, the fruit is always present in the seed.[30]
The most obvious parallel between the rite of child sacrifice and the practice of abortion is the sober fact that the parents actually kill their own offspring. There are however many other parallels. At Carthage the main reason for sacrificing a child was to avert potential dangers in a crisis or to gain success through fulfilling a vow. Today many times when a woman faces an unwanted pregnancy, abortion seems to be the only way to resolve the crisis she finds herself in. The potential danger to reputation, education, career, etc., become overwhelming. To avert the seemingly terrifying consequences of carrying a pregnancy to term, the woman may turn to abortion as a means of escape. Another woman may experience much less of the anxiety and fear that accompany a crisis. She may simply see the pregnancy as an intrusion into her self-serving lifestyle and an obstacle in the way of the road to her success. Sadly this woman's offspring must be sacrificed so that she can continue uninterrupted with her plans for the future.[30b]
It is no secret that in American society extramarital sexual intercourse (fornication and adultery) is the cause of most pregnancies that end in abortion. Pregnancy is a risk many are willing to take knowing that any undesired consequences can be eliminated by abortion.[30c] The theologican Carl Henry recognizes this fact in calling abortion "the horrendous modern immolation of millions of fetuses on the alter of sex gratification."[31] As suggested earlier, child sacrifice in Canaan may have been a convenient way to dispose of the consequences of the illicit sexual practice of temple prostitution associated with the cult of Molech. If so, the modern practice of men irresponsibly engaging in sexual intercourse with women to whom they do not intend to commit themselves and provide for parallels the wayward Israelite man engaging in extramarital relations with a temple prostitute. In both cases the men leave the women to bear the consequences of their aberrant sexual practices. New England Christian Action Council executive director John Rankin rightly calls this irresponsible behavior of men towards women as "the ultimate male chauvinism."[32]
As noted earlier, child sacrifice may have been a means of population control at Carthage. At present around the world abortion is sanctioned, even encouraged, by some societies as a means of population control. In China, communist party agents actually impose great social and economic pressure on couples to abort their offspring if they already have one child. In this country, the sanctions are more subtle. Presumably, Medicaid funded abortions afford the poor equal access to medical care, but one wonders whether some wealthy policy makers hope to control population growth among the poor under the guise of good will. In this there is an intimation of a parallel to the Carthaginian practice of the wealthy buying the poor's offspring to sacrifice in place of their own children. Apart from state funding, occasionally both the rich and the poor will abort later pregnancies if they feel their families are large enough. As at Carthage, socioeconomic concerns often play a prominent role in the decision.
Sometimes the Carthaginians sacrificed defective children in exchange for healthy ones. It is now standard medical practice to do an amniocentesis at an early stage of pregnancy when congenital abnormalities are suspected. If an impairment is confirmed, the parents are advised to consider terminating the pregnancy. To carry to term and raise a defective child is not expected of the parents since they can exchange the frail one they now have for a healthy one in the future. In some states obstetricians who fail to advise their patients of the need for an amniocentesis can be successfully sued for malpractice on the legal grounds that the delivered infants are "wrongful life." [33]
Even the actual rite of child sacrifice has modem parallels in the medical techniques used to perform abortions. In the saline abortion the dying infant is chemically burned as it thrashes about for minutes to hours before finally succumbing. In the suction abortion the loud whir of the vacuum pump muffles the sound of the mother crying out in pain and sadness and the ripping and gushing sound of the infant being torn piecemeal from the womb.
Finally, the flourishing of abortion in modern America, like child sacrifice in ancient Carthage, at the height of its civilization is an unmistakable parallel. The words written by P. Mosca at the conclusion of his doctoral dissertation dealing with child sacrifice might well be written of abortion today:
. . . it is impossible to deal with this subject at any length without coming to terms with the human dimension: how could a culture so well developed morally, intellectually and materially tolerate so "abominable" a custom? How could a sophisticated people sanction what seems to be such a barbaric practice for so long a time? How at the most visceral and critical level could human parents bring about the destruction of their own child?"[34]
One religious truth emerges in comparing ancient child sacrifice to modem abortion, i.e., people become like the gods/God they worship. The Carthaginians worshipped Ba'al Hammon, equivalent to Kronos and Saturn. Not surprisingly they became like him, willing to sacrifice their children to avert potential danger and gain success in their self-serving endeavors. Modern autonomous man worships himself and is willing to abort his own offspring in order to resolve crises and achieve his own goals. In serving the idolatrous self, men become more and more like the self-serving idol they worship, i.e. sinful man. They are willing to disregard any of God's gracious laws in order to accomplish their own ends. In their self-idolatry men have set themselves on a downward spiral of depravity and destruction from which only God's gracious mercy can deliver them.
In contrast to those who worship themselves, those who worship the holy God become holy. God sets Himself before His people as thestandard of righteousness, "Be holy because I the Lord your God am holy" (Lev. 19:2). In serving this righteous God, men and women become more and more like Him in righteousness. Of course, even the holy people of God have faith not in their own righteousness, but in the saving work of their righteous Lord, Jesus Christ.
Conclusions
Since there are many parallels between ancient child sacrifice and modern abortion, it is reasonable to conclude that the attitude of our unchanging God towards abortion today is similar to His attitude towards child sacrifice in the past. What then can we rationally surmise is God's judgment regarding the practice of abortion both among Christians and those who are not His people?
Like child sacrifice in ancient Israel, the practice of abortion by Christians is spiritual prostitution to an idol, defiles God's sanctuary and profanes His holy name. God alone is the Author of life and it is not the creature's prerogative to question the Creator's wisdom in bringing to life a fellow human being at conception. Whenever men disregard their Creator's wise judgment by destroying His innocent creation, they are serving another god. They are, in fact, spiritually prostituting themselves to the idolatrous self whom they believe is wiser in its value judgments. Some values which are put forward to justify abortion are clearly idolatrous, e.g., the mother's right to choose, which is placed at the top of the pyramid of values by those who call themselves pro-choice. Other idolatrous values are more subtle, e.g., empathy for a mother's suffering in the midst of the crisis arising from an unwanted pregnancy or concern for the quality of life of a defective fetus. Both of these later values are good in themselves but become idolatrous when they abrogate the Creator's wise judgment in creating human life. It is not as though God fails to realize in creating some human beings that they may become a source of conflict in an unplanned conception or that a handicapped person will indeed face difficulties.
Whenever Christians disregard the Creator's true value judgments, they dethrone God and by their sin defile the temple in which He dwells, the temple of their own body (I Cor. 6:19). Dethroned and defiled by the idolatrous sin of abortion, God threatens to abandon the wayward Christian unless there is repentance. For God will not dwell in a temple in which another god is enthroned and a sanctuary polluted by sin. And the Christian who approves of or participates in the sin of abortion not only affects himself but he profanes God's holy name. People intuitively know that a man's attitude and behavior reflect his values. The Christian claims that God's authoritative Word determines his values. If a Christian then speaks or acts in away that is contrary to that Word, he brings dishonor to God's name. For to those who do not know God, the Christian is their chief witness to the Word of God. And the Christian who approves of or participates in the practice of abortion is testifying to the world that his God condones the practice. He is in reality bearing false witness, for by his attitude and behavior he infers that the Creator consents to His creatures destroying innocent fellow creatures. This false witness actually implies through his testimony that God is at odds with Himself. For in creating a human being God has clearly judged it to be of value. If God approved of abortion, He would be essentially saying that his value judgments are sometimes wrong.
Many Christians who accept or take part in the practice of abortion have not made a conscious decision to sin and bring dishonor to God by condoning idolatrous values. Regardless of the motive, however, these Christians are unacceptably serving God. Indeed God hates the detestable sin of abortion. For not only is abortion a sin against God and His innocent creation but it is a sin against the family and community as well. Scripture throughout teaches that children are a blessing from the Lord and that loving nurture is the godly response of parents toward their offspring. Abortion is the rejection of the God-given role to parent His creation. For an unmarried woman unable to cope with the doubly difficult role of single parenting, the child may be God's gift through her to a barren couple within the community. Whether God's blessing is received and lovingly nurtured by the biologic parents or given to adoptive parents, the birth of a child is a blessing to the family and community.
Often abortion is the evil solution to the consequences of a sexual sin. Whether a pregnancy results from fornication or adultery, where the mother is a guilty participant in the sin, or a pregnancy results from rape or incest, where the mother usually is the guiltless victim of another's sin, abortion is an ungodly solution. For the Sovereign Redeemer is able to bring about good where there was evil. A new creation resulting from a sexual sin is an extraordinary witness to this redemptive truth.
Sadly many Christians refuse to completely submit to the Lordship of the Creator and fail to appreciate the redemptive power of their God to save man from the full consequences of sin. The defective fetus is the victim of that original sin which resulted in the fall of all creation. A mother may be the victim of her own or another's sexual sin or the victim of corporate societal sin, e.g., unjust poverty. In all of these situations abortion has no redeeming character; for God never deals with sin or its consequences by countering it with sin but with righteousness. The unhealthy child should be loved and cared for more not less because of its weakness. The pregnant woman should be counseled to do what is right and given assistance in every possible way to support a godly decision to nurture in her body God's creation during its first nine months of life. Christians must always affirm, both by word and deed, the sovereignty of the Creator and recognize His power to righteously redeem mankind from the results of sin.
Up to this point we have been trying to discover God's attitude towards abortion among Christians, based on Scripture's testimony of His attitude towards child sacrifice among the Israelites. We now turn to God's judgment regarding abortion among those who are not Christians and the Christian response to the practice among them.
As previously noted in the theocratic nation of Israel, some non-Israelite customs were tolerated and some, like child sacrifice, were not. Today God's people in the United States do not live in a theocracy; rather, they live in a democratic state. As such, Christians must determine, based on the principles of God's law, when they should become actively involved in the democratic process to restrict the behavior of some individuals in the interest of other individuals and society-at-large and when they should tolerate different values and customs. Abortion is clearly a practice which is intolerable and must be restrained by the state. For abortion is the denial of the "inalienable God-given right to life"[35] of an innocent human being and it is an attack at the very foundation of our society, i.e., the family and community.
Even many of those who are not Christians acknowledge that abortion is wrong. For God's law is written on the hearts of men and women to which their conscience bears witness (see Romans 2:14). Others have suppressed God's truth by substituting their own self-serving idolatrous values. The truth of God's power and divinity have been revealed in creation (see Romans 1:18ff). But men and women have suppressed this truth and their rejection of this revelation of God is clearly evident in the sin of abortion. For scarcely is the power and divinity of God more clearly seen than in His creative power bringing to life each human being, everyone made in His own divine image (see Genesis 1:27). No man-made technology has the power to create life, much less a human life stamped with the divine imprimatur. Rather, through the medical technology of abortion mankind rebels against the creative power of the Almighty by destroying the divine image-bearers. No, abortion is not acceptable as practiceby Christians or non-Christians and must not be tolerated by this or any other society. Those individuals who fail to heed God's law by condoning abortion will surely face God's judgment if they remain impenitent. Even those who do not condone abortion but fail to take action against it will face judgment. For as noted previously in Leviticus both the Israelite who sacrificed his child to Molech and those who closed their eyes to the sin faced the judgment of God. And if a society as a whole persistently rejects God's laws it will surely corporately face God's judgment.The city of Carthage and the nation of Israel are but two of many historical testimonies to the outpouring of God's wrath against unrelenting corporate sin.[36]
Something is happening in this land which God did not command nor did it enter His mind -this place is being filled with the blood of the innocent. So beware, for blood is on our hands and God will set his face against us unless we repent and are cleansed by his merciful forgiveness.
This is what the Lord says:
Look I am preparing a disaster for you and devising a plan against you. So turn from your evil ways, each one of you, and reform your ways and your actions. (Jeremiah 18:11)
Oh, that we might not respond like ancient Israel.
It is no use. We will continue with our own plans, each of us will follow the stubborness of his evil heart. (Jeremiah 18:12)

​Elijah (Elias or Elia, Hebrew Eliyyahu), Hebrew prophet who ranks with Moses in #saving the religion of #Yahweh from being *corrupted by the nature -worship- of #Baal (idols). Elijah’s name means “Yahweh IS my God” The story of his #prophetic career in the northern kingdom of Israel during the reigns of Kings Ahab and Ahaziah (1Kings17–19, 2Kings1–2). Elijah claimed that there was no -#reality- except the #God of #Israel, stressing monotheism to the people with possibly unprecedented emphasis. The Israelite king Omri had *allied himself with the Phoenician *cities of the *coast, and his son Ahab was married to Jezebel, daughter of Ethbaal, king of Tyre and Sidon. Jezebel, with her Tyrian courtiers and a -large contingent- of -pagan- priests and prophets, #propagated her native religion in a “sanctuary” built for -Baal- in the royal city of Samaria. This meant that the Israelites -accepted- Baal as well “as” Yahweh, putting -Yahweh- on a “par” with a -nature-god- whose “supreme manifestations” were the “elements and biological fertility, celebrated often in sexual immorality.” Jezebel’s *policies- intensified the *gradual #contamination of the religion of #Yahweh by the Canaanite “religion of *Baal,” a -process made easier by the weakening- of the Israelites’ “faith in Yahweh.” Elijah was from Tishbe in Gilead. The narrative in (1Kings) relates how he suddenly appears during Ahab’s reign to proclaim a #drought in “punishment of the cult of Baal” that Jezebel was -promoting- in Israel at “Yahweh’s expense.” Later Elijah meets 450 prophets of Baal in a contest of strength on Mount Carmel to determine which deity is the true God of Israel. “Sacrifices” are placed on an altar to Baal and one to Yahweh. The pagan prophets’ “ecstatic appeals” to Baal to kindle the wood on his altar are #unsuccessful, but -Elijah’s prayers to Yahweh- are #answered by a fire on his altar. This outcome is taken as decisive by the Israelites, who slay the priests and prophets of Baal under #Elijah’s #direction. The drought thereupon ends with the “falling of rain” symbolizing #repentance and #redemption.X

​There is nothing “minor” about the prophet Micah other than the length of the book. In Micah, we find a beautiful path to repentance, restoration, and a promise of the birth of Christ. We know when and where he prophesied, and the effect his prophecy continues to have on us today. His power as a prophet and call to turn away from sin and towards the Savior continue to bring us hope, and shape who we are as believers. His name itself becomes a meaningful, as he summarizes his prophecy in Micah 7:18: “Who is a God like you, who pardons sin and forgives the transgression of the remnant of his inheritance? You do not stay angry forever but delight to show mercy.” Micah’s threats are directed against idolaters, those who oppress the little man, priests and prophets who use their profession for financial gain, and leaders who pervert equity and abhor justice. The promises emphasize the importance of Zion, where Yahweh or his royal regent reigns over a kingdom of peace, and of the return from exile for Israel as well as for Judah. The book’s central theme is a concept borrowed from preexilic prophets that salvation will come to Judah and Jerusalem only when the people turn to Yahweh. Then they will not only receive divine favour, but the land itself will become fertile. we can draw a few conclusions about Micah’s self‑understanding and his relation to his fellow countrymen. The outline of his profile is the sharpest where he confronts his opponents: “But as for me, I am filled with authority, justice, and courage to declare to Jacob his transgression and to Israel his sin.” (Micah 3:8) What a testimony to fearless self‑assurance! Nothing in the other prophets comes close to it! One might suspect that this expresses the strained self‑glorification of a person obsessed with power. we are warned against such a misinterpretation by the commentary — like gloss which states that he possesses these gifts only along with “the Spirit of the Lord,” by virtue of the special divine authority which completely fills him. At the center of his gifts (between the gifts of “authority’ and “courage’) stands, according to his own statement, justice (that is, his view of justice).

​“The book of the 12 prophets”

The Book of the Twelve Prophets covers a range of conditions in the life of Israel, each of which brings its own challenges. The unifying theme of these prophets is that in God there is no split between the work of worship and the work of daily life. Nor is there a split between individual wellbeing and the common good. The people of Israel are faithful or unfaithful, in varying degrees, to God’s covenant with them, and degree of their faithfulness is immediately apparent in their worship or their neglect to worship. The people’s faithfulness, or lack of faithfulness, to God’s covenant, is reflected in not only the spiritual environment, but also the social and physical environment, including the land itself. The people’s degree of faithfulness is also visible in their ethics in life and work, which in turn determines the fruitfulness of their labour and their consequent prosperity or poverty. In the short term the wicked may prosper, but both God’s discipline and the natural consequences of unjust work will eventually reduce the unjust to poverty and despair. But when people and societies work in faithfulness to God, he blesses them with an integrated spiritual-ethical-environmental health and prosperity.

These final twelve books of the Old Testament are usually referred to in the English-speaking Christian tradition as the Minor Prophets. In Hebrew tradition these books are contained in a single scroll called “The Book of the Twelve.” It forms a kind of anthology with a progression of thought and coherence of theme. The essential background of the collection is the covenant that God has made with his people, and the narrative told within the collection is the story of Israel’s violation of the covenant, God’s response in punishing or disciplining of Israel, and God’s slowly-unfolding restoration of the Israelite nation and society.[1]

That being the case, five of the first six books of the Twelve—Hosea, Joel, Amos, Obadiah, Micah—reflect on the effect of the people’s sin, both on the conduct of the covenant and on the events of the world. Then the next three—Nahum, Habakkuk, Zephaniah—concern the punishment for sin, again with respect both to the covenant and to the world. The last three prophetic books—Haggai, Zechariah, Malachi—concern the restoration of Israel, yet again with respect to a renewal of the covenant and partial restoration of Israel’s standing in the world. Finally, Jonah is a special case. His prophecy does not concern Israel at all, but with the non-Hebrew city-state of Nineveh. Both its setting and its composition are famously difficult to date reliably.

Historical Backdrop of the Twelve Prophets

Back to Table of Contents
There is much debate about the background and dating of the prophets of Israel and Judah. See Introduction to the Prophets for an overall discussion of the major issues and context of their writings. With respect to the Twelve, let us give a brief outline. Within the first cluster, there is a broad consensus that Hosea, Amos and Micah were situated in the eighth century BC. By that time, the United Kingdom of Israel ruled over by David and then Solomon had been split for some time into a northern kingdom, known as Israel, and a southern kingdom, known as Judah. Micah was a southerner speaking to the south; Amos was a southerner speaking to the north; and Hosea was a northerner speaking to the north.

As the eighth century opened, both the northern and southern kingdoms were enjoying a prosperity and security of borders unprecedented since the time of Solomon. But the clouds were gathering for those with eyes to see, such as our prophets. Internally, the economic and political situation became ever more precarious as dynastic struggles preoccupied the ruling class. Externally the gradual re-emergence of Assyria as a superpower in the region would become an ever-growing threat to both kingdoms. In fact, the northern kingdom was effectively eliminated by the Assyrian army circa 721 BC. It never reappeared again as a political entity, although traces of its existence remain to this day in Samaritan identity (2 Kings 17:1-18). The prophets lay the blame squarely on the people of Israel, and to a lesser extent Judah, for abandoning the worship of Yahweh in favour of idolatry, and for violating the ethical requirements of the Law. Despite these failings, the people lulled themselves into a false sense of security because of their covenant with Yahweh to be his people.

The south, under King Hezekiah, somehow survived the Assyrian threat (2 Kings 19), but faced an even greater challenge in the rise of the Babylonian empire (2 Kings 21). Unfortunately, Judah did not repent of her idolatry and ethical violations after her close escape from the Assyrians. Final defeat came at the hands of the Babylonians in 587 BC. This culminated in the destruction of Judah’s societal infrastructure and the deportation of its leadership into exile in the Babylonian empire (2 Kings 24-25). The prophets regarded this defeat as evidence of God’s punishment of the people. This is most sharply etched in the books of Nahum, Habakkuk and Zephaniah amongst the prophets of the Twelve. They mirror the prophetic writings of Jeremiah and Ezekiel, who also date from this period. Separate books of the Bible record their prophetic careers (see Jeremiah & Lamentations and Work and Ezekiel and Work), and we will not discuss them here.

The great Persian king, Cyrus, defeated Babylon and took over her hegemony. In line with Persian policy, the empire permitted the Jewish people to return to their land and, perhaps more importantly, to re-establish their temple and other key institutions (Ezra 1). All this took place, it seems, at the pleasure of the Persian empire.[2] The prophets Haggai, Zechariah and Malachi did their work during this phase of Israel’s history.

In summary, the Book of the Twelve Prophets spans a wide range of background circumstances in the life of the people of God. Accordingly, it reflects several different paradigms within which faith at work needs to be expressed.

Hosea, Amos, Micah, Obadiah and Joel were active in the eighth century when the state was well developed, but the economy was declining. Power and wealth accreted to the upper strata and left a growing disadvantaged class. There is some evidence of a trend towards cash cropping as a way of meeting the growing urban demand for food. This had the destabilising effect of reducing the risk spreading inherent in the subsistence farming it supplanted.[3] Farming communities became vulnerable to annual variations in production, and the cities were correspondingly subject to vagaries in their food supply (Amos 4:6-9). As the prophets from this period begin to speak, the glory days of opulent building projects and territorial expansion are well past. Such circumstances provide the soil for corruption on the part of those desperate to hold on to their power and diminishing wealth, and a widening gap between the rich and the poor. As a result, God’s prophets from this period have much to say to the world of work.

God Demands Change (Hosea 1:1-9, Micah 2:1-5)

God puts the blame for Israel’s corruption on the people as a whole. They have abandoned God’s covenant, which both breaks their connection with God and breaks the just social structures of God’s law, leading directly to corruption and economic decline. “Whoredom” is the term the prophets often used to describe Israel’s breaking of the covenant (e.g., Jeremiah 3:2, Ezekiel 23:7). To dramatize the situation, God takes the metaphor literally and commands the prophet Hosea to “take for yourself a wife of whoredom and have children of whoredom, for the land commits great whoredom by forsaking the Lord” (Hosea 1:2). Hosea obeys God’s command, marries a woman named Gomer, who apparently fit the requirement, and has three children with her (Hosea 1:3). We are left to imagine what making a household and raising children with a “wife of whoredom” must have been like.

Although the prophets use the imagery of prostitution and adultery, God is accusing Israel of economic and social corruption, not sexual immorality.

Alas for those who devise wickedness and evil deeds on their beds! When the morning dawns, they perform it, because it is in their power. They covet fields, and seize them; houses, and take them away; they oppress householder and house, people and their inheritance. (Micah 2:1–2)

This makes Hosea’s family situation a dramatic example for those who work in corrupt or imperfect workplaces today. God deliberately put Hosea in a corrupt and difficult family situation. Could it be that God deliberately puts people in corrupt and difficult workplaces today? While we may seek a comfortable job with a reputable employer in a respectable profession, perhaps we can accomplish far more for God’s kingdom by working in morally compromised places. If you abhor corruption, can you do more to fight it by working as a lawyer in a prestigious firm or as a building inspector in a mafia-dominated city? There are no easy answers, but God’s call to Hosea suggests that making a difference in the world is more important to God than keeping our hands clean. As Dietrich Bonhoeffer put it in the midst of Nazi control of Germany, “The ultimate question for a responsible man to ask, is not how to extricate himself heroically from the affair, but how the coming generation is to live."[4]

God Makes Change Possible (Hosea 14:1-9, Amos 9:11-15, Micah 4:1-5, Obadiah 21)

The same God who demands change also promises to make change possible. “A harvest is appointed when I would restore the fortunes of my people, when I would heal Israel” (Hosea 6:11–7:1). The Twelve Prophets carry a fundamental optimism that God is active in the world to change it for the better. Despite the apparent triumph of the wicked, God is ultimately in charge, and “the kingdom shall be the Lord’s” (Obadiah 21). Despite the calamity the people are bringing upon themselves, God is at work to restore the goodness of life and work that he intended from the beginning. “He is gracious and merciful, slow to anger, and abounding in steadfast love” (Joel 2:13). The closing oracles of Joel, Hosea and Amos (Hos. 14; Amos 9:11-15) illustrate this in explicitly economic terms.

The threshing floors shall be full of grain, the vats shall overflow with wine and oil….You shall eat in plenty and be satisfied, and praise the name of the Lord your God, who has dealt wondrously with you. And my people shall never again be put to shame. (Joel 2:24, 26)

[Israel] shall again live beneath my shadow, they shall flourish as a garden; they shall blossom like the vine, their fragrance shall be like the wine of Lebanon. (Hosea 14:7)

I will restore the fortunes of my people Israel, and they shall rebuild the ruined cities and inhabit them; they shall plant vineyards and drink their wine, and they shall make gardens and eat their fruit. (Amos 9:14)

God’s word to his people in times of economic and social hardship is that God’s intent is to restore peace, justice, and prosperity, if the people will live by the precepts of his covenant. The means he will use is the work of his people.

Despite God’s intentions, work is subjected to human sin. The most egregious case is work that is inherently sinful. Micah mentions prostitution, probably in this case cult prostitution, and he promises that the wages from it would be burned (Micah 1:7). A straightforward application of this would be to rule out prostitution as a legitimate occupation, even it if might be an understandable choice for those who have no other way to provide for themselves or their families. There are other jobs that also raise the question, should this job be done at all? We can all think of various examples, no doubt, and Christians would do well to seek work that benefits others and society as a whole.

But Micah is speaking to Israel as a whole, not only to individuals. He is critiquing a society in which social, economic, and religious conditions make prostitution viable. The question is not, “Is it acceptable to earn a living as a prostitute,” but “How must society change to eliminate the need for anyone to do degrading or harmful work?” Micah calls to account not so much those who feel forced into doing bad work, but the leaders who fail to reform society. His words are scathing. “Listen, you heads of Jacob and rulers of the house of Israel! Should you not know justice?—you who hate the good and love the evil, who tear the skin off my people, and the flesh off their bones” (Micah 3:1–2).

Our society is different from Micah’s, and the specific remedies God promises to ancient Israel are not necessarily what God intends today. Micah’s prophetic words reflect the connection between ritual prostitution and idolatrous cults in his day. God promises to end the social abuses centered at the cultic shrines. “I will cut off your images and your pillars from among you, and you shall bow down no more to the work of your hands; and I will uproot your sacred poles from among you and destroy your towns” (Micah 5:13–14). In our day, we need God’s wisdom to find effective solutions to current social factors leading to sinful and oppressive work. At the same time, like the prophets of Israel, we need to call individuals to repent of wilfully engaging in sinful labour. “Seek good and not evil, that you may live, and so the Lord, the God of hosts will be with you” (Amos 5:14).

Working Unjustly (Hosea 4:1-10; Joel 2:28-29)

When the prophets speak of prostitution they are seldom concerned merely with that particular line of work. Typically they are also using it as a metaphor of injustice, which by definition is unfaithfulness to God’s covenant (Hosea 4:7-10). In a broad reminder that wages may be unjustly earned, Amos indicts the merchants who use inferior products, false weights, and other deceptions to reap a profit at the expense of vulnerable consumers. They say to themselves, “We will make the ephah small and the shekel great, and practice deceit with false balances, buying the poor for silver and the needy for a pair of sandals, and selling the sweepings of the wheat” (Amos 8:5–6).

Many otherwise-legitimate ways of making a living may become unjust by the way they are performed. Should a photographer take pictures of anything a client asks, without regard for its effect on its subject and viewers? Should a surgeon perform any kind of elective surgery a patient might be willing to pay for? Is a mortgage broker responsible to ensure the ability of a borrower to repay the loan without undue hardship? If our work is a form of service under God, we cannot ignore such questions. We need to be careful not to imagine a hierarchy of work, however. The prophets’ claim is not that some types of work are more godly than others, but that all types of work must be done as contributions to God’s work in the world. “Even on the male and female slaves, in those days, I will pour out my spirit,” God promises (Joel 2:29).

God’s Justice Includes Work and Economic Justice (Amos 8:1-6, Micah 6:1-16)

Justice in work is not only an individual matter. People have a responsibility to make sure that everyone in society has access to the resources needed to make a living. Amos criticizes Israel for injustice in this respect, most vividly in an allusion to the law of gleaning. Gleaning is the process of picking up the stray heads of grain that remain in a field after the harvesters have passed through. According to God’s covenant with Israel, farmers were not allowed to glean their own fields, but were to allow poor people (literally “widows and orphans”) to glean them as a way of supporting themselves (Deuteronomy 24:19). This created a rudimentary form of social welfare, based on creating an opportunity for the poor to work (by gleaning the fields) rather than having to beg, steal or starve. Gleaning is a way to participate in the dignity of work, even for those who are unable to participate in the labor market due to lack of resources, socio-economic dislocation, discrimination, disability, or other factors. God not only wants everyone’s needs to be met, he wants to offer everyone the dignity of working to meet their needs and the needs of others.

Amos complains that this provision is being violated. Farmers are not leaving the stray grain in their fields for the poor to glean (Micah 7:1-2). Instead they offer to sell chaff—the waste left after threshing—to the poor at a ruinous price. “You trample on the needy, and bring ruin to the poor,” Amos accuses them, “…selling the sweepings of the wheat” (Amos 8:4, 6). Amos accuses them of waiting restlessly for the end of Sabbath so they can carry on selling this cheap, adulterated food product to those who have no other choice (Amos 8:5). Moreover, they are cheating even those who can afford to buy pure grain, as is evident in rigged balances in the marketplace. “We will make the ephah [of wheat being sold] small and the shekel [selling price] great,” they boast. Micah proclaims God’s judgment against unjust commerce. “Can I tolerate wicked scales and a bag of dishonest weights?” says the Lord (Micah 6:11). This tells us clearly that justice is not only a matter of criminal law and political expression, but also of economic opportunity. The opportunity to work to meet individual and family needs is essential to the role of the individual within the covenant. Economic justice is an essential component of Micah’s famous, ringing proclamation only 3 verses earlier, “What does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?” (Mic. 6:8). God requires his people—as a daily matter of their walk with him—to love kindness and do justice individually and socially, in every aspect of work and economic life.

Work and Worship (Micah 6:6-8; Amos 5:21-24; Hosea 4:1-10)

Justice is not merely a secular issue, as the prophets see it. Micah’s call for justice in Mic. 6:8 follows from an observation that justice is better than extravagant religious sacrifices (Mic. 6:6-7). Hosea and Amos expand this point. Amos objects to the disconnect between the religious observance and ethical action.

I hate, I despise your festivals, and I take no delight in your solemn assemblies. Even though you offer me your burnt offerings and grain offerings, I will not accept them; and the offerings of well-being of your fatted animals I will not look upon. Take away from me the noise of your songs; I will not listen to the melody of your harps. But let justice roll down like waters, and righteousness like an ever-flowing stream. (Amos 5:21–24)

Hosea takes us deeper into the connection between being spiritually grounded and doing good work. Good work arises directly from faithfulness to God’s covenant, and conversely, evil work takes us away from the presence of God.

Hear the word of the Lord, O people of Israel; for the Lord has an indictment against the inhabitants of the land. There is no faithfulness or loyalty, and no knowledge of God in the land. Swearing, lying, and murder, and stealing and adultery break out; bloodshed follows bloodshed. Therefore the land mourns, and all who live in it languish; together with the wild animals and the birds of the air, even the fish of the sea are perishing…. My people are destroyed for lack of knowledge; because you have rejected knowledge, I reject you from being a priest to me. And since you have forgotten the law of your God, I also will forget your children. (Hosea 4:1-3, 6)

This is a reminder that the world of work does not exist in a vacuum, separated from the rest of life. If we do not ground our values and priorities in God’s covenant, then our lives and work will be ethically and spiritually incoherent. If we do not please God in our work, we cannot please him in our worship.