Study Focus: Psalm 78; Matt. 21:12, 13; John 2:14, 15.
Introduction: God’s wrath is an expression of His love, which will punish evil and sin.
Lesson Themes: This week’s lesson highlights two basic points:
God’s wrath is His holy and patient response to sin. God’s wrath is not based on an arbitrary, uncontrollable, or vengeful initiative. Rather, it is always a loving, firm response against evil and injustice. His anger is a response to continuous and rebellious sin, which harms His creation. Divine wrath is another expression of His love, either to punish evil people for their sins or to deliver His people from their grasp. In Scripture, God’s wrath is best understood in the context of its narrative, as in Psalm 78. Despite all the signs and wonders performed by God, His people forgot Him, becoming stubborn and rebellious and having unrepentant hearts.
God’s wrath is a loving and righteous indignation. In Scripture we find a vivid description of God’s wrath as a loving and righteous indignation against the oppression and suffering of His people. God actively intervenes to punish evil, given His righteous indignation, which is motivated by perfect goodness and love. His wrath is the proper response of love against evil, inasmuch as evil hurts His beloved creatures.
Life Application: Taking into account God’s responsible response to injustice and evil, how should we work to actively eliminate injustice or alleviate the suffering of others?
Part II: Commentary
1. God’s Wrath Is His Holy and Patient Response to Sin.
The Bible’s teaching about God’s wrath is best understood in the context of the narrative wherein it is mentioned. Psalm 78, which is the second-longest psalm in the Psalter—next to Psalm 119—highlights specific events in the history of Israel, particularly the Exodus and the wilderness wanderings. In this poetic narrative, Asaph encourages God’s people to be faithful to the Lord, in contrast to rebellious past generations.
Different from many psalms, Psalm 78 is not addressed to God in the form of song/prayer but rather to the people in the form of song/instruction (see the note on Psalm 78 by Adele Berlin and Marc Zvi Brettler, The Jewish Study Bible, 2nd ed. [Oxford: Oxford University Press, 2014], p. 1353). Most likely, the psalmist intended to help the people remember God’s powerful and loving acts as they sang this poetic narrative, thus ensuring they did not forget as did the wilderness generation (see the note on Psalm 78 by C. John Collins, ESV Study Bible [Wheaton, IL: Crossway, 2008], p. 1033).
The Hebrew verb for forgetting (škḥ) is used twice in the psalm. In Psalm 78:7, the emphasis on not forgetting the works of the Lord is associated with setting one’s “hope in God” and keeping “His commandments” (NKJV). Conversely, to forget God’s works means to be “stubborn and rebellious” and reveals the deeper problem of not setting the “heart aright”; that is, it shows a spirit that is “not faithful to God” (Ps. 78:8, NKJV). Despite all the wonders and blessings in the wilderness, the people rebelliously “sinned even more” (Ps. 78:17, NKJV), “tested God in their heart” (Ps. 78:18, NKJV), and “spoke against God” (Ps. 78:19, NKJV). It is in response to this sin that we hear the reference to God’s wrath in Psalm 78:21, “Therefore, the Lord heard this and was furious; so a fire was kindled against Jacob, and anger also came up against Israel” (NKJV). The reason for God’s wrath is summarized in the following verse: “Because they did not believe in God, and did not trust in His salvation” (Ps. 78:22, NKJV), despite all the signs and wonders performed by the Lord before their eyes.
Likewise, the next reference to the wrath of God, in Psalm 78:31, states that “in spite of this they still sinned, and did not believe in His wondrous works” (Ps. 78:32, NKJV). To be sure, the psalm even points out that when God struck them, they began to seek Him again and to remember that God is their salvation (Ps. 78:34, 35).
However, this reaction was not sincere. As a matter of fact, “they flattered Him with their mouth, and they lied to Him with their tongue; for their heart was not steadfast with Him, nor were they faithful in His covenant” (Ps. 78:36, 37, NKJV). It is precisely in this context that we find the most beautiful and loving description of God’s wrath in the psalm: “But He, being full of compassion, forgave their iniquity, and did not destroy them. Yes, many a time He turned His anger away, and did not stir up all His wrath” (Ps. 78:38, NKJV).
Asaph also reminded God’s people that the wrath of God delivered them from the oppression in Egypt, as His judgments came against the Egyptians (Ps. 78:49, 50). But after this wonderful deliverance, the Israelites “tested and provoked the Most High God, and did not keep His testimonies” (Ps. 78:56, NKJV). Among the divine commandments, special emphasis is given to the sin of idolatry: “they provoked Him to anger with their high places, and moved Him to jealousy with their carved images” (Ps. 78:58, NKJV). It is noteworthy that the wrath of God is described, in this context, in terms of forsaking: “So that He forsook the tabernacle of Shiloh” (Ps. 78:60, NKJV) and “gave His people over to the sword” (Ps. 78:62, NKJV).
The poetic narrative of Psalm 78 indicates that God’s wrath is not an arbitrary initiative nor an uncontrollable reaction. Rather, His wrath is His firm response to continuous and rebellious sin.
2. God’s Wrath Is a Loving and Righteous Indignation.
The Gospels’ narratives about Jesus cleansing the temple (Matt. 21:12, 13; Mark 11:15–17; Luke 19:45–48; John 2:14, 15) provide a valuable example of how divine wrath should be understood as a righteous and responsible indignation, as opposed to a capricious and impulsive attitude on God’s part. In chapter 16 (“In His Temple”) of The Desire of Ages, Ellen G. White offers insightful remarks for our reflection on God’s wrath. Many times in this chapter, she argues that it is not only the man Jesus who performed the cleansing of the temple. In her words, “the cleansing of the temple was a manifestation of more than human power.”—The Desire of Ages, p. 164. Also, as the people look “upon Christ, they behold divinity flash through the garb of humanity.”—Pages 158, 162.
Ellen G. White explains that the dealers in the temple area “demanded exorbitant prices for the animals sold, and they shared their profits with the priests and rulers, who thus enriched themselves at the expense of the people.”—Page 155. Thus, instead of truly serving as God’s representatives before the people by correcting “the abuses of the temple court,” the priests and rulers were “studying their own profit.”—Pages 156, 157. As she points out, “They should have given to the people an example of integrity and compassion,” being attentive to the “needs of the worshipers” and “ready to assist those who were not able to buy the required sacrifices.”—Page 157. However, they let greed harden their hearts.
Ellen G. White describes the people in the temple as “those who were suffering, those who were in want and distress. The blind, the lame, the deaf, were there. Some were brought on beds. Many came who were too poor to purchase the humblest offering for the Lord, too poor even to buy food with which to satisfy their own hunger.”—The Desire of Ages, p. 157. But the priests did not have “sympathy or compassion” for, or on, them. “Their suffering awakened no pity in the hearts of the priests.”—Page 157.
In contrast to the priests, Jesus comes to the temple and sees “the unfair transactions” and “the distress of the poor.” Then, Ellen G. White uses the language of indignation to emphasize Jesus’ reaction. “As He beholds the scene, indignation, authority, and power are expressed in His countenance.”—Page 157. It is in this context of indignation that Ellen G. White highlights that Christ’s divinity flashed through His humanity. As “those engaged in . . . unholy traffic” looked at Him, they felt as though they stood “before the tribunal of God to answer for their deeds.”—Pages 157, 158. She qualifies Jesus’ overthrowing of “the tables of the money-changers” as “a zeal and severity that He has never before manifested.”—Page 158.
It is noteworthy that this wrath cannot be properly understood without the emphasis on “Christ’s sympathy for the poor,” which “had been aroused” by the temple traffic (Page 162). “With tears in His eyes, He said to the trembling ones around Him: Fear not; I will deliver thee, and thou shalt glorify Me.”—Page 163.
This biblical narrative, beautifully explored by Ellen G. White, christologically shows how God’s wrath is a loving and righteous indignation against the oppression and suffering of His people. Eventually, this divine indignation sets in motion a powerful deliverance of the people, as a result of the judgment of the oppressors.
Part III: Life Application
In the article “Reflections on the Wrath of God,” Marvin Moore ponders the divine response to injustice. Moore mentions a story, which may be briefly adapted as follows: One day, a mother went into the backyard to get something and found her teenager being sexually assaulted by her uncle. Should the mother go to her room and only pray for this situation, or should she intervene to stop both sin and sinner? (See Journal of the Adventist Theological Society 15, no. 2 [2004]: pp. 118–127, especially pp. 121, 122, https://digitalcommons.andrews.edu/jats/vol15/iss2/8). With this story in mind, ask your students to discuss the questions and exercises below:
How must God act when He sees all the abuse and injustice committed against His people? Can God feel intense wrath?
Is God’s wrath an expression of His love? Explain. Should He intervene to put down sin and sinner? Why, or why not?
Notes
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Key Text: Psalm 78:38
Study Focus: Psalm 78; Matt. 21:12, 13; John 2:14, 15.
Introduction: God’s wrath is an expression of His love, which will punish evil and sin.
Lesson Themes: This week’s lesson highlights two basic points:
God’s wrath is His holy and patient response to sin. God’s wrath is not based on an arbitrary, uncontrollable, or vengeful initiative. Rather, it is always a loving, firm response against evil and injustice. His anger is a response to continuous and rebellious sin, which harms His creation. Divine wrath is another expression of His love, either to punish evil people for their sins or to deliver His people from their grasp. In Scripture, God’s wrath is best understood in the context of its narrative, as in Psalm 78. Despite all the signs and wonders performed by God, His people forgot Him, becoming stubborn and rebellious and having unrepentant hearts.
God’s wrath is a loving and righteous indignation. In Scripture we find a vivid description of God’s wrath as a loving and righteous indignation against the oppression and suffering of His people. God actively intervenes to punish evil, given His righteous indignation, which is motivated by perfect goodness and love. His wrath is the proper response of love against evil, inasmuch as evil hurts His beloved creatures.
Life Application: Taking into account God’s responsible response to injustice and evil, how should we work to actively eliminate injustice or alleviate the suffering of others?
Part II: Commentary
1. God’s Wrath Is His Holy and Patient Response to Sin.
The Bible’s teaching about God’s wrath is best understood in the context of the narrative wherein it is mentioned. Psalm 78, which is the second-longest psalm in the Psalter—next to Psalm 119—highlights specific events in the history of Israel, particularly the Exodus and the wilderness wanderings. In this poetic narrative, Asaph encourages God’s people to be faithful to the Lord, in contrast to rebellious past generations.
Different from many psalms, Psalm 78 is not addressed to God in the form of song/prayer but rather to the people in the form of song/instruction (see the note on Psalm 78 by Adele Berlin and Marc Zvi Brettler, The Jewish Study Bible, 2nd ed. [Oxford: Oxford University Press, 2014], p. 1353). Most likely, the psalmist intended to help the people remember God’s powerful and loving acts as they sang this poetic narrative, thus ensuring they did not forget as did the wilderness generation (see the note on Psalm 78 by C. John Collins, ESV Study Bible [Wheaton, IL: Crossway, 2008], p. 1033).
The Hebrew verb for forgetting (škḥ) is used twice in the psalm. In Psalm 78:7, the emphasis on not forgetting the works of the Lord is associated with setting one’s “hope in God” and keeping “His commandments” (NKJV). Conversely, to forget God’s works means to be “stubborn and rebellious” and reveals the deeper problem of not setting the “heart aright”; that is, it shows a spirit that is “not faithful to God” (Ps. 78:8, NKJV). Despite all the wonders and blessings in the wilderness, the people rebelliously “sinned even more” (Ps. 78:17, NKJV), “tested God in their heart” (Ps. 78:18, NKJV), and “spoke against God” (Ps. 78:19, NKJV). It is in response to this sin that we hear the reference to God’s wrath in Psalm 78:21, “Therefore, the Lord heard this and was furious; so a fire was kindled against Jacob, and anger also came up against Israel” (NKJV). The reason for God’s wrath is summarized in the following verse: “Because they did not believe in God, and did not trust in His salvation” (Ps. 78:22, NKJV), despite all the signs and wonders performed by the Lord before their eyes.
Likewise, the next reference to the wrath of God, in Psalm 78:31, states that “in spite of this they still sinned, and did not believe in His wondrous works” (Ps. 78:32, NKJV). To be sure, the psalm even points out that when God struck them, they began to seek Him again and to remember that God is their salvation (Ps. 78:34, 35).
However, this reaction was not sincere. As a matter of fact, “they flattered Him with their mouth, and they lied to Him with their tongue; for their heart was not steadfast with Him, nor were they faithful in His covenant” (Ps. 78:36, 37, NKJV). It is precisely in this context that we find the most beautiful and loving description of God’s wrath in the psalm: “But He, being full of compassion, forgave their iniquity, and did not destroy them. Yes, many a time He turned His anger away, and did not stir up all His wrath” (Ps. 78:38, NKJV).
Asaph also reminded God’s people that the wrath of God delivered them from the oppression in Egypt, as His judgments came against the Egyptians (Ps. 78:49, 50). But after this wonderful deliverance, the Israelites “tested and provoked the Most High God, and did not keep His testimonies” (Ps. 78:56, NKJV). Among the divine commandments, special emphasis is given to the sin of idolatry: “they provoked Him to anger with their high places, and moved Him to jealousy with their carved images” (Ps. 78:58, NKJV). It is noteworthy that the wrath of God is described, in this context, in terms of forsaking: “So that He forsook the tabernacle of Shiloh” (Ps. 78:60, NKJV) and “gave His people over to the sword” (Ps. 78:62, NKJV).
The poetic narrative of Psalm 78 indicates that God’s wrath is not an arbitrary initiative nor an uncontrollable reaction. Rather, His wrath is His firm response to continuous and rebellious sin.
2. God’s Wrath Is a Loving and Righteous Indignation.
The Gospels’ narratives about Jesus cleansing the temple (Matt. 21:12, 13; Mark 11:15–17; Luke 19:45–48; John 2:14, 15) provide a valuable example of how divine wrath should be understood as a righteous and responsible indignation, as opposed to a capricious and impulsive attitude on God’s part. In chapter 16 (“In His Temple”) of The Desire of Ages, Ellen G. White offers insightful remarks for our reflection on God’s wrath. Many times in this chapter, she argues that it is not only the man Jesus who performed the cleansing of the temple. In her words, “the cleansing of the temple was a manifestation of more than human power.”—The Desire of Ages, p. 164. Also, as the people look “upon Christ, they behold divinity flash through the garb of humanity.”—Pages 158, 162.
Ellen G. White explains that the dealers in the temple area “demanded exorbitant prices for the animals sold, and they shared their profits with the priests and rulers, who thus enriched themselves at the expense of the people.”—Page 155. Thus, instead of truly serving as God’s representatives before the people by correcting “the abuses of the temple court,” the priests and rulers were “studying their own profit.”—Pages 156, 157. As she points out, “They should have given to the people an example of integrity and compassion,” being attentive to the “needs of the worshipers” and “ready to assist those who were not able to buy the required sacrifices.”—Page 157. However, they let greed harden their hearts.
Ellen G. White describes the people in the temple as “those who were suffering, those who were in want and distress. The blind, the lame, the deaf, were there. Some were brought on beds. Many came who were too poor to purchase the humblest offering for the Lord, too poor even to buy food with which to satisfy their own hunger.”—The Desire of Ages, p. 157. But the priests did not have “sympathy or compassion” for, or on, them. “Their suffering awakened no pity in the hearts of the priests.”—Page 157.
In contrast to the priests, Jesus comes to the temple and sees “the unfair transactions” and “the distress of the poor.” Then, Ellen G. White uses the language of indignation to emphasize Jesus’ reaction. “As He beholds the scene, indignation, authority, and power are expressed in His countenance.”—Page 157. It is in this context of indignation that Ellen G. White highlights that Christ’s divinity flashed through His humanity. As “those engaged in . . . unholy traffic” looked at Him, they felt as though they stood “before the tribunal of God to answer for their deeds.”—Pages 157, 158. She qualifies Jesus’ overthrowing of “the tables of the money-changers” as “a zeal and severity that He has never before manifested.”—Page 158.
It is noteworthy that this wrath cannot be properly understood without the emphasis on “Christ’s sympathy for the poor,” which “had been aroused” by the temple traffic (Page 162). “With tears in His eyes, He said to the trembling ones around Him: Fear not; I will deliver thee, and thou shalt glorify Me.”—Page 163.
This biblical narrative, beautifully explored by Ellen G. White, christologically shows how God’s wrath is a loving and righteous indignation against the oppression and suffering of His people. Eventually, this divine indignation sets in motion a powerful deliverance of the people, as a result of the judgment of the oppressors.
Part III: Life Application
In the article “Reflections on the Wrath of God,” Marvin Moore ponders the divine response to injustice. Moore mentions a story, which may be briefly adapted as follows: One day, a mother went into the backyard to get something and found her teenager being sexually assaulted by her uncle. Should the mother go to her room and only pray for this situation, or should she intervene to stop both sin and sinner? (See Journal of the Adventist Theological Society 15, no. 2 [2004]: pp. 118–127, especially pp. 121, 122, https://digitalcommons.andrews.edu/jats/vol15/iss2/8). With this story in mind, ask your students to discuss the questions and exercises below:
How must God act when He sees all the abuse and injustice committed against His people? Can God feel intense wrath?
Is God’s wrath an expression of His love? Explain. Should He intervene to put down sin and sinner? Why, or why not?
Notes