The Christian Family: Children, Fatherhood, and Generational Faithfulness: The World And Times Of Jesse James

Divine Terror

Transcript: AI Transcript

Professor: John Weaver

Subject: Family Government

Genre: Sermon

Dictation Name:

Date: 2020-01-22

Synopsis: Pastor John Weaver explores the concept of 'Divine Terror' from Genesis 35:5, contrasting the fear of man with the fear of God. Using Jacob's journey back to Bethel after the Shechem incident, he illustrates how disobedience leads to danger and fear of enemies, while repentance and obedience bring God's protective terror upon adversaries. The sermon emphasizes that God's terror is a two-edged sword: it protects the obedient but also chastens His sinning children. Applications include the necessity of parental authority, avoiding worldly entanglements, and using the reality of divine judgment as motivation for evangelism and holy living.

[John Weaver] So Genesis 35 Genesis 35 And for the beginning, we're just going to read verse 5. We will certainly come back to the context momentarily and But Genesis 35 in verse 5, the title of the message is Divine Terror. Divine Terror. Notice Genesis 35 and verse 5. The Bible says, And they journeyed, and the terror of God was upon the cities that were round about them. And they did not pursue after the sons of Jacob. Terror is a word that brings chills upon anyone. We use the word regularly and at the same time, we really do not understand the impact and the implications of the word terror or the different kinds of terror.

[John Weaver] I've heard people say, well, I was terrified But in reality, they were not terrified. They may have been mortified or stupefied or humiliated, but they really and truly were not terrified. There is a terror that comes from man, and there is a terror that comes from God. And certainly the divine terror is far, far worse than what you and I would call just human terror. Our Lord in Luke chapter 12 verses 4 and 5 said this and I said to you my friends be not afraid of them that kill the body and After that have no more that they can do but I will forewarn you whom you shall fear Fear him which after he has killed hath

[John Weaver] power to cast into hell. Yeah, I say to you fear him You know, it's mighty strange that oftentimes men fear other men, but they certainly do not fear the sovereign, omnipotent God of heaven and earth. We fear harm and death at the hands of men, but we do not fear harm and death at the hands of God. There is a verse in Deuteronomy chapter 32 in verse 25 where God says the sword without and Terror within shall destroy both the young man and the virgin the suckling and the old man with gray hairs but note what he said the sword without and terror within. So anytime there is the sword without, there's always going to be terror within. Terror is destructive in nature and it will render anyone absolutely helpless in the face of death. So whenever you have war on the outside, usually there's going to be some type of terror on the inside.

[John Weaver] And the interesting thing is the Apostle Paul used this same truth in 2nd Corinthians chapter 7 verse 5 Here's what he said For when we were coming to Macedonia Our flesh had not rest. We were troubled on every side without were fightings and within were fears so fightings and fears always go together and War and terror always go together. Fear and faintness always go together. And the faint-hearted are always fearful. And the fearful are always faint-hearted. It was John Trapp, the Puritan, who said this, War is the slaughterhouse of mankind and the hell of this present world.

[John Weaver] It hews itself away through a wood of men, and lays heaps upon heaps, as Samson did in Judges 15, but not with the jawbone of an ass, and one after another, but in a minute of time, and by the mouth of a murdering piece." And so you look around and you think, boy, Samson did a mighty good job with the jawbone of an ass. But look what a drone will do. And look what a missile will do. And look what all kind of bombs will do. And that's what he's talking about in a minute.

[John Weaver] So fighting fears are going to be demonstrated in the context of Genesis 34 and 35. Now, you remember how Jacob had gone to Paddan Aram to get a wife. And he stayed there and he served Laban 14 years. actually more, but the first seven for Leah and the second seven for Rachel and the last for the cattle that he got. And of course, there arose a problem then between Laban and Jacob. And if you look in Genesis 31 at verses two and three, you'll read this. Genesis 31. Look, if you would please, at verses two and three. The Bible says, And Jacob beheld the countenance of Laban, and behold, it was not toward him as before. And the Lord said to Jacob, Return into the land of thy fathers and thy kindred, and I will be with thee.

[John Weaver] Now, let me just stop there and point this out. Jacob understood that there was problems and going to be real problems between himself and his father-in-law. Not only when he realized that God spoke in verse 3 and told Jacob Return unto the land of thy father. So go back to Canaan, but look what else he said and to thy kindred and I will be with thee so Jacob was not just simply to return to the land, but he was also to return to his own kindred now In case Jacob did not understand if you'll skip down to verse 13 of Genesis 31 God says it again He says I am the God of Bethel where thou know it's the pillar and where thou vows to bow to me now arise Get me out of this land and return to the land of thy kindred now Jacob of course began his journey to come back into Canaan land and I want you to understand that his father was still alive, but his father lived in Hebron in the land of Canaan.

[John Weaver] So if you look in Genesis 35, and let's begin reading there with verse 27. Genesis 35, verse 27. Let me just set it up for you. And Jacob came unto Isaac, his father, unto Mamre, unto the city of Arba, which is Hebron, where Abraham and Isaac sojourned. And the days of Isaac were a hundred and four score years. And Isaac gave up the ghost and died and was gathered unto his people, being old and full of days. And his sons Esau and Jacob buried him. So when Jacob began to come back into the land, his father is still alive. And of course, when his father dies, he and Esau come together and they bury him. Now, you remember the story that when Jacob started back into the land, he was fearful of his brother Esau. And the reason he was fearful is very simple, because in Genesis 27, Esau threatened to kill him.

[John Weaver] And that is one reason he got out of the country and he was going to put an Arab to get himself a wife as well. So now he's got to come back. And you remember how he wrestled with the angel at the brook. And so when he crossed over the brook, he then separated his family and he separated his animals as well. And he sent a present that he saw.

[John Weaver] And he told his servant said when Esau meets you and he asks, what are these? Then you just say, these are the blessings of God that my servant Jacob has given unto you, etc. Anyhow, they meet. Jacob has been afraid and they meet and Esau hugs his neck. And Esau says, look, what I want you to do is come with me to Mount Seir and live with me. And I'm going to leave you some men and they're going to help drive the animals to Mount Seir. Jacob said no, no, no. No, he said I can't do that He said the children are young and the animals are tender and I've got to go very slow you you go ahead And I will meet you now. Let me show you look at Genesis chapter 33 and notice if you would please verse 14 Genesis 33 verse 14 here is what he says to Esau and Let my lord I pray thee pass over before his servant and I will lead on softly According as the cattle that go before me and

[John Weaver] the children be able to endure until I come unto my lord and to see her really well Jacob had no intention of going to see her God had told him to go to the land of his kindred. So obviously this was a lie or at least a deception on Jacob's part because Jacob certainly stopped short of Seir and he's also stopped short of Bethel. Seir by the way was south of the Red Sea and Succoth and Shechem where he stopped was also not near Seir at all. So look if you would in Genesis 33 beginning there were verse 17 watch this Genesis 33 verse 17 and Jacob journeyed to sucketh and built him a house and made booths for his cattle therefore the name of the place is called sucketh or booths and Jacob came to Shalem a city of Shechem which is in the land of Canaan when he came from Paddan Aram and pitched his tent before the city now look what he did And he bought a parcel of a field where he had spread his tent at the hand of the children of Hamer, Shechem's father, for a hundred pieces of money.

[John Weaver] And he erected there an altar, and he called it El Elohi Israel. So, although Succoth and Shechem happen to be in the land of Canaan, they're not Hebron, and they're not Bethel. And God has told him, therefore, to get up and return to the land of his kindred, and also told him to return to Bethel. So he has now bought land. Succoth evidently was a temporary stopping point for him.

[John Weaver] because the word just simply means booths. And he was trying to keep his cattle, I suppose, in a corral. But Succoth was also south of the Jabbok and also east of the Jordan River. And from Succoth then, he moved to Shalem, the city of Shechem. It was in the land of Canaan, but it was not Bethel and it certainly was not Hebron. He was close, but he was not there. Now, he was to return to Bethel And he was to return to the God of Bethel.

[John Weaver] Here's what I want you to understand. He stopped short of the will of God. He did not go where God directed him to go. His father was in Hebron. God said, return not just only to the land of thy kindred, but to thy kindred as well. So if Jacob had obeyed God and returned to his father in Hebron, then Bethel would have been no more than 30 miles away. So he would have been certainly right there in the area as well. Now, if you look in Genesis 28, here's why God says for him to return to Bethel. Genesis chapter 28 beginning there with verse 16 when he was fleeing from Esau and Obeying his father at the same time to go get a wife out of Paddan Aram God opened his eyes and God revealed himself to him in this passage. So look in Genesis 28 in verse 16 and Jacob awakened out of his sleep and he said Surely the Lord is in this place and I knew it not And he was afraid and said, How dreadful is this place?

[John Weaver] This is none other but the house of God. And this is the gate of heaven. And Jacob arose up early in the morning and took the stone that he had put for his pillows and set it upon a pillar and poured oil upon the top of it. And he called the name of that place Bethel, which means house of God. But the name of that city was called Luz at the first. And Jacob vowed a vow saying, if God will be with me and will keep me in this way that I go and will give me bread to eat and remnant to put on so that I come again to my father's house in peace, then shall the Lord be my God. And this stone, which I've set for a pillar, shall be God's house. And of all that thou shalt give me, I will surely give the 10th unto thee. So. I want you to know that Jacob understood where Bethel was. He also understood the God of Bethel. Now, what I want to point out is what happened to Jacob and his family as he stopped short of the will of God.

[John Weaver] He has now purchased some land, pitched his tent, Settled his family In Canaan, but not near his kindred and the interesting thing is the people with whom he settled Were pagans to the nth degree Now hammer was the father of Shechem He was a high bite You remember when Israel came out of Egypt God told him to kill all of the inhabitants of Canaan And among those inhabitants were the Hivites, the Jebusites, the Girgashites, all of these sites. And so here he is settling now among these pagan people and not going to his kindred is the way God has said.

[John Weaver] Now, if you look in Genesis 34 and verse two, I'm going to come back here. Genesis 34 and verse two. Just to show you, he was a Hivite, and that's where he settled. And when Shechem, the son of Hamor, the Hivite, the prince of the country. So he's settling now among the Hivites. He's settling among the people who are wicked.

[John Weaver] Now, let me tell you what happened. Look, if you would please, beginning there in verse one. And Dinah, the daughter of Leah, which she bared to Jacob, went out to see the daughters of the land. Now, verse two. And when Shechem, the son of Hamer, the Hivite, prince of that country, saw her, he took her and lay with her and defiled her. And his soul claimed to Dinah, the daughter of Jacob, and he loved the damsel and spake kindly unto the damsel. And Shechem spake unto his father, Hamer, saying, Get me this damsel to wife. Jacob heard that he defiled Dinah his daughter now his sons were with its cattle in the field and Jacob held his peace Until they were come now So Dinah goes out to see the daughters of the land and Many of the commentators say that undoubtedly there was some type of feast or festival

[John Weaver] that was going on where a lot of people would be gathered together. Whether that's accurate or not, I do not know. It may have been just curiosity. She may be wanting to see. But she went out to see the daughters of the land. And of course, at this time, it was Shechem, the son of Hamor. who took Dinah and raped her and defiled her. And of course, now word comes back to Jacob. And of course, Jacob waits until his sons comes home. I want to just read to you very quickly what three men said commentators about this.

[John Weaver] First one is John Calvin. He says this chapter records a severe contest with which God again exercised his servant. How precious the chastity of his daughter would be to him. When therefore he heard that she was violated, this disgrace would inflict the deepest wound of grief upon his mind. Yet soon his grief has trebled or tripled when he hears that his sons from the desire of revenge having committed a most dreadful crime.

[John Weaver] But let us examine everything in order. Dinah is ravished because having left her father's house, she wandered about more freely than that which was proper. She ought to remain quietly at home and as soon as the apostle as both the apostle teaches and nature itself dictates For two girls the virtue is suitable, which is the proverb which applies to women that they should be keepers of the house Therefore fathers of families are taught to keep their daughters

[John Weaver] under strict discipline if they desire to preserve them free from all dishonor now listen to what he says For if a vain curiosity was so heavily punished in the daughter of Holy Jacob, not less danger hangs over weak virgins at this day if they go too boldly and eagerly into the public assemblies and excite the passions of youth toward themselves. For it is not to be doubted that Moses in part cast the blame of the offense upon Dinah herself when he said, she went out to see the daughters of the land where she ought to remain under her mother's eyes in the tents. Listen to Matthew Pooh. Thus she put herself out of her father's protection.

[John Weaver] merely out of a vain humor exposed both herself and others to temptation which was worse because it was amongst them that had no fear of God to restrain them from the most enormous crime listen she was now 14 or 15 years old and when you get to Kyle and Dalish Kyle and David says that Dinah was probably between 13 and 15 so here then is a young girl that goes out without her father's protection, without her brother's protection, and she's ravished.

[John Weaver] Now, Shechem, in one sense of the word, I guess was halfway decent and halfway honorable because he came to his father and he said, I want this damsel to wife. Get me this damsel to wife. He said, I don't care how much the dowry is. I just want to marry her. So, Hammer and Shechem then go to Jacob. And Jacob just holds his peace until his sons come in from the field. And the boys said to Hammer and to Shechem, well, we could never give our daughter to one that is uncircumcised. Now, if you want to marry our daughter and you read that they talk about our daughter, you know, it was Jacob's daughter. But but they said it's our daughter. You know, if you want to marry our daughter, then you have to be like us.

[John Weaver] You have to be circumcised. And if you're not going to be circumcised, that's just all there is to it. We're not going to give our daughter to you. And so Hammer and Shechem went back to the men of the city and said, look, all we've got to do is be circumcised. And will not all their cattle be ours? Everything that in other words, we will absorb them.

[John Weaver] We will end up getting them. And this is just a small price to pay to enrich ourselves with what they possess. And so all the men of the city agreed and they were all circumcised. And the third day when they were sourced and could hardly move. Simeon and Levi took a sword and went into the city and killed every man. Not only killed the men, but they also took the women and the children and all the cattle and brought them back.

[John Weaver] And when Jacob found out what had happened, this is why Calvin said his trouble was soon to be in grief, was soon to be troubled or crippled. He said to his boys, You've made me to stink in the eyes of the inhabitants of the land, and they'll soon gather themselves together and wipe me out.

[John Weaver] Now, before I go farther, I want to make a couple of very clear points. The first one is this. When young people remove themselves out from under the authority of their parents, they're asking for trouble. And when I say young people, I'm not talking about three or four year old child. I'm talking about teenagers. I'm talking about young people who are still at home that may be no longer teenagers, but they're still at home and especially young women. When you remove yourself from that protection, you're asking for trouble. Now, every parent. Every decent father and mother desire to save their children from heartache, grief, and trouble. Unhappily, most young people will never listen. You've seen that little wall plaque that says attention teenagers.

[John Weaver] Run away now while you know everything and can do everything. You don't need anybody. Well, the truth of the matter is, that's what most young people think. They think I'm grown up when they're not grown up. They think they're mature when they're not mature. If they really were mature, they wouldn't be thinking the way they were thinking. But I tell people, I can honestly prove that light travels faster than sound.

[John Weaver] Because the counseling advice I gave my kids at 18, they never heard till they were 40. And you see, the truth of the matter is this. Most of the young people, when they see mom and dad trying to protect them and help them and keep them out of trouble, they think they're old fuddy duddies and they're old fogies and this kind of thing. And they don't understand until they get married and have children of their own. And then they understand their protective nature, father and mother. The second was this. When you get mixed up with the wrong people in the wrong place, doing the wrong things, do not expect to come out unharmed.

[John Weaver] I've said this another way, and I'm going to repeat it again. Don't go to stupid places with stupid people and do stupid things. You are always going to be the loser. Curiosity not only kills the cat, but it kills people too. Some years back, not far from where we live, there were three young boys who decided that they wanted to find out what it was like to sniff gas. And so they opened the gas tank of the lawnmower and put their noses in. And two of the young boys died in their own vomit.

[John Weaver] First time they ever did it. You know, let me tell you something. I've heard of people saying, well, I was just going to try this dope one time. And then they're hooked for the rest of their lives or until they die or until it kills them. And sometimes it kills them on the first time. If you never start something like that, you never have to quit. So don't go to stupid places with stupid people and do stupid things. The third one is this.

[John Weaver] You can win a battle, but you can lose the war. One battle is not necessarily the war. It was easy. for Simon and Levi to go in and kill all the men of the city because they couldn't fight back. But they couldn't kill all of the Hivites and all the Gershites and all the Jebusites. So it's best not only to consider our actions, but also the outcome of our actions and the result of our actions.

[John Weaver] And this is why Jacob said, you've made me stink. Now, all these people are going to environ me around and they're going to cut me off and they're going to kill us. So it's best sometime that we consider the outcome of our actions before we actually do certain things. And the fourth one would be this. Oftentimes, heartache and danger are great incentives to draw us near to God. When I say that, probably what entered into Jacob's mind was how God got him out of distress the first time with Esau when he was fleeing. And he began to think, you know, Better get right with God and besides that it's time for me to get out of Dodge I just need to get away from here because these people will Take care of me now look at Genesis 35 in verse 1 to me. This is amazing Look in Genesis 35 in verse 1 and God said unto Jacob arise Go up to Bethel and dwell there and make there an altar unto God that appeared in thee when thou fled is from the face of thy brother Esau and You know, I read this passage and I thought,

[John Weaver] didn't God just tell him twice to do the same thing previously? Yes, he did. There's a difference between humans and God, obviously, because probably if this had been my child, by this time I'd have been exceedingly perturbed and said, Haven't already told you this two times? What's wrong with you? Are you deaf? Are you mentally handicapped? What's wrong with you? Can't you listen? Can't you pay attention? God doesn't say anything like that. He just looks to Jacob and said, all right, arise, go to Bethel. He'd already told him twice.

[John Weaver] Now watch, if you would, please, I'm pointing out the fact that oftentimes when we're in danger, when we're in distress, it is indeed time to get right with God. So look, if you would, at verse three day, Jacob said, and let us arise and go up to Bethel. And I will make there an altar to my God who answered me in the day of my distress. Was with me in the way, which I went now he's recalling the fact that yes God did help him in the time of trouble and I'm in trouble again, and maybe God will help me this time as well. But here is an interesting thing Jacob now asked his followers as well as family To put away their idols and their false gods look in verse 2 then Jacob said unto his household that And to all that were with him, put away the strange gods that are among you and be clean and change your garments and let us arise and go up to Bethel. And I will make there an altar unto God who answered me in the day of my distress.

[John Weaver] And it was with me in the way which I went. And they gave unto Jacob all the strange gods that were in their hand and all their earrings, which were there in their ears. And Jacob hid them under the oak which was in Shechem. Can you imagine? Jacob even allowing someone in his house to have strange gods. Do you remember it was Rachel who stole her father's statue of a god? Remember that? And why are the earrings? Because usually these earrings were dedicated to some false gods and they were being worn as what you and I would call lucky charms. So there was a Religious significance even these hearings and so he says look put away you strange gods Wash yourself get clean. We're gonna go back and we're gonna go to Bethel then so he packs up his family in his followers and leaves and look in verse 5 down and they journeyed and The terror of God was upon the cities that were round about them And they did not pursue after the sons of Jacob

[John Weaver] Wow. I want you to know something where evil exists. And men are away from God. Nothing is right on any side, but only grace and mercy can overrule the evil and set things right. That's why God said, Jacob. Get up and do what I told you to do. Go back to Jessup. Jessup, go back to Bethel. I used to live in Jessup. Go back to Bethel. Wow, I'm getting old.

[John Weaver] That was 45 years ago. So notice if you would please. It was nothing less than the terror of God that could keep Jacob safe. Stop and think of all of the heathen that were around about him. And when they heard that all the Shechemite men had been slaughtered, what is to stop them from coming together and just riding straight over Jacob and his family? And since Jacob and his family were traveling, that's an easy time to ambush them. So it took nothing more than the absolute divine terror of God to protect them. By the way, the word terror here literally means terror or fear. And the reason the Canaanites did not pursue Jacob was simply because the terror of God was upon them.

[John Weaver] I don't doubt that they were exasperated at what Simeon and Levi did. I do not doubt one moment that they wanted revenge. I do not doubt one moment that they talked about it, but it was the terror of God that prevented them.

[John Weaver] Now, in the way of duty is the way of safety. I want to point this out. I want you to understand this. I want you to write it down in your mind. While there was sin in Jacob's house, While there was disobedience in Jacob's life, when there was wickedness in his family, he was afraid of his neighbors. But when he got right with God and repented and put away his false gods, now his neighbors are afraid of him. Okay. I want to show you how God can sovereignly restrain. I want you to turn in your Bibles, if you would, to the book of Exodus, chapter 34, Exodus 34. You remember.

[John Weaver] God tells Israel as they enter into Canaan that they are to take a sword in their hand and they're to utterly exterminate the Hittites, the Girgashites, the Hivites, the Jebusites, any of those seven nations, God says, wipe them out. Now, the truth of the matter is, although they killed a lot of people, they did not kill everybody. And they enslaved those that they did not kill. OK.

[John Weaver] Now, here's the interesting thing. God demands that all the males in Israel Appear before him three times a year for those seven annual feast now Usually the women and children would go as well, but the women and children were not required to go But the men were required to go three times a year Okay So here's my question with all the men up in Jerusalem worshiping God and And doing as God commands, what is the stop those remaining Canaanites from overpowering the family, murdering them and taking their land and taking their houses back?

[John Weaver] No one was there to protect them. And if the women and children went, everything would be vacant. Anyhow, they'd have to do is move in and just take it. Well, look what God says. X is 34 watch verse 23 God says thrice in the year three times in the year shall all your men children appear before the Lord God the God of Israel Look what he said For I will cast out the nations before thee and enlarge thy borders. Neither shall any man desire thy land without shall it go up to appear before the Lord thy God thrice in the year. God says they will not only not attack, they won't even desire to have their land back. So God is very powerful in his restraining power.

[John Weaver] The safest place for any child of God to be is right smack dab in the middle of God's will when we are right with God living in obedience to him and exercising Dominion as he commanded it is his terror that terrifies our enemies Let me show you look in your Bibles to the book of Joshua chapter 2 Joshua chapter 2 I want you to note if you would be getting there with verse 9 I want you to see what Rahab said to the two spies That came to her Watch carefully Joshua chapter 2 beginning with verse 9 She's hiding and what let's look at verse 8 and before they were laid down. She came up unto them upon the roof and And she said to the men, I know that the Lord has given you the land and that your terror is fallen upon us. And that all the inhabitants of the land think because of you, for we have heard how the Lord dried up the water of the red sea. For you, when you came out of Egypt and what you did to the two Kings of the Amorites, there were on the other side of Jordan, Sihon and Og, who you utterly destroyed.

[John Weaver] And as soon as we had heard these things, our hearts did melt. Neither did there remain any more courage in any man because of you. For the Lord, your God, he is God in heaven above and in earth beneath.

[John Weaver] Now note, if you would please, I find this also very interesting. The Bible says in verse nine, and she said to them, I know that the Lord had given you this land and that your terror Now it was really God's terror, but his terror was associated with his people. And so they identified his terror with his people. She said, we know that God has given you this land. Now we rejoice and we thank God when his terror is against our enemies. We rejoice and thank God when God sovereignly protects us and preserves us. I do not know how many times God has preserved me. I can certainly name sometimes, but oftentimes he preserves us without our knowledge.

[John Weaver] We should always be thankful for that. There's a book that I have. A very, very old book. In fact, it's almost falling apart. And the title of the book is Remarkable Incidents and Marvelous Answers to Prayer. And it's a book about this thick. And it just tells some of the most astounding things that has happened to the saints of God down through the ages. And if I ever get discouraged or if I ever get down, all I've got to do is read just a couple of pages in that book. And I see the greatness and the power of God very easily and clearly displayed.

[John Weaver] So we can realize God's preservation and God's protection, and we can thank him for his terror upon our enemies and subduing them. But may I point something out? God's terror is a two-edged sword. That means it cuts both ways. God can be a terror, not just to his enemies, but also to his people when they sin against him. If you look in your Bibles to the book of Leviticus chapter 26, you will find this also in Deuteronomy 28. But I want you to see in Leviticus chapter 26 verse 36 and what God says. This, of course, deals with the curses and the blessings and Leviticus 26 and verse 36. Look what God says. And upon them that are left alive of you, I will send a faintness into their hearts in the land of their enemies and the sound of a shaken leaf.

[John Weaver] shall chase them, and they shall flee as fleeing from a sword, and they shall fall when none pursueth." Now they shall fall one upon another as it were before sword when none pursuers and you shall have no power to stand before your enemies. God said if you disobey me I will send such fear and faintness into your heart that a wind blowing a dead leaf shaking it will cause you to be terrified and scared out of your skin. You'll you'll flee when nobody's pursuing you. You know You'll just be simply weak and afraid and fainting now turn over if you would please to the book of Ezekiel chapter 21 I Want you to see it again Ezekiel chapter 21 and look how God says this to Ezekiel Ezekiel 21 And let's begin reading there with verse 1 You've always

[John Weaver] heard the expressing week is water. Okay. I want you to watch Ezekiel 21 verse one. And the word of the Lord came into me saying, son of man, set thy face toward Jerusalem and drop thy word toward the holy places and prophesy against the land of Israel. And say to the land of Israel, Thus saith the Lord, Behold, I am against thee, and will draw forth my sword out of his sheath, and will cut off from thee the righteous and the wicked. Seeing them that I will cut off from thee the righteous and the wicked Therefore shall my sword go forth out of his sheath against all flesh from the south to the north That all flesh may know that I the Lord have drawn forth my sword out of his sheath. It shall not return anymore sigh Therefore thou son of man with the breaking of thy loins with bitterness with bitterness sigh before their eyes It shall be When they say unto thee, Wherefore sighest thou, that thou shall answer for the tidings?

[John Weaver] Because it cometh. Now watch, and every heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be as weak as water, because it cometh, and it shall be brought to pass, saith the Lord God. In other words, he's talking about judgment. And he says, what is going to precede my judgment? It's your heart is going to melt. Your hands will be feeble. Your spirit will be faint and your knees will be as weak as water.

[John Weaver] Now, let me tell you something. Sin. Is grievous and it is especially grievous to the Lord God It is far more grievous when he comes from one of his children.

[John Weaver] I want you to look in your Bibles to 2 Samuel chapter 24. Go back to 2 Samuel 24. Everyone knows that David was a man after God's own heart. And although David sinned with Bathsheba, Uriah, that incident, there was another sin of David. And that was when David numbered Israel. Israel was not to be numbered except in the time of war. And when they were numbered, the half shekel of the sanctuary had to be taken for them. David, one of the people numbered when there was no war. And he did not take the half shekel.

[John Weaver] So what he wanted to do was just simply glory in the fact that he had a lot of fighting men. And even Joab, as wicked as Joab was, he knew that that was not right. He knew that that was wrong. And so David prevailed and Joab and some of the other men went out and numbered most of Israel They did not number the Levites and the Bible tells us that the thing was a stench to Joab and so God now is about to judge David But look in 2nd Samuel chapter 24 beginning there with verse 11 For when David was up in the morning the word of the Lord came unto the prophet Gad David seer saying I Go and say unto David, Thus said the Lord, I offer thee three things, choose thee one of them, that I may do it unto thee. So Gad came to David and told him and said unto him, Shall seven years' famine come unto thee in thy land? Or wilt thou flee three months before thine enemies while they pursue thee?

[John Weaver] Or that there be three days of pestilence in the land? Now advise and see what answer I shall return to him that sent me. David said it again. I'm in a great strain Let us fall now to the hand of the Lord for his mercies are great and let me not fall in the hand of man now David gets three choices But David says I'm not going to make that choice I'd rather fall in the hand of God and of course what God did God sent the pestilence and if you look at verse 15 and Here's what happened. So the Lord sent a pestilence upon Israel from the morning, even to the time appointed. And there died of the people from Dan, even to Beersheba, 70,000 men. Here's a man after God's own heart who sinned and God judged him severely. I tell people, when I was a teenager, I talked back to my father. One time. Just once. And when he got through with me, I learned the lesson, you don't talk back to your father.

[John Weaver] It was very simply done. Now, the point I'm trying to make is this. The punishment that I got was very swift, very sure, and very severe. Do you realize when God chastens us, if you read Hebrews chapter 12, it is for our good that we might be made partakers of his holiness. So just like my father was not going to let me get away with something that was awful and terrible and disrespectful and dishonorable. God's not going to let his children to get away with anything like that, because the terror of God will cut two ways.

[John Weaver] It will deal with us when we sin against him. Now, here's another very important point. The terror of God is used in the New Testament As an incentive for evangelism. I want you to turn in your Bibles to second Corinthians chapter five and look, if you would please at verse 11, second Corinthians chapter five. Look, if you would at verse 11, here's what the apostle Paul says. Second Corinthians five, verse 11. Knowing therefore the terror of the Lord we persuade men But we're made manifest unto God and I trust also made manifest in your consciences But note what he says knowing therefore the terror of the Lord we persuade men Why do we want to witness to our friends? Why do we want to witness to our families? Why don't we want to witness to our children?

[John Weaver] We know that there is a judgment. We know who the judge is. We know what it's like to die without Jesus Christ. We know what it means to face the judge of all the earth. We know what it will be like for unbelievers when our Lord returns. How do we know those things? Because it's very plainly taught in the scripture. If you would turn in your Bibles to second Thessalonians chapter one, 2nd Thessalonians chapter 1. I think you'll understand why he said knowing the terror of the Lord we persuade men Look in 2nd Thessalonians chapter 1 beginning there with verse 7 2nd Thessalonians 1 verse 7 He says unto you who are troubled rest with us and When the Lord Jesus shall be revealed from heaven with his mighty angels now watch In flaming fire taking vengeance on them that know not God And that obey not the gospel of our Lord Jesus Christ who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power When he shall come to be glorified in his saints

[John Weaver] and to be admired in all them that believe Because our testimony among you was believed in that day. What did he say? He said when our Lord returns he's going to come back in flaming fire taking vengeance on them that know not God and That obey not the gospel of our Lord Jesus Christ and they will be punished with everlasting destruction from the presence of the Lord and the glory of his power and So we know the terror of God. And therefore, the apostle said, knowing the terror of God, we persuade men.

[John Weaver] We want them to understand. Yes, God is real. Judgment is real. Destruction is real. And you better listen. You better pay attention. So there is a terror of man. And there is a terror of God. But man's terror is nothing compared to God's terror. In fact, it was the Apostle Peter in 1 Peter 3 and verse 14 who said this. But if you suffer for righteousness sake, happy are you And be not afraid of their terror, neither be troubled.

[John Weaver] Will the wicked try to terrorize us? Yes. But the scripture says, be not afraid of their terror. Why? Because we know that the real terror is the divine terror, not the human terror. So let me again quote Luke chapter 12 verses four and five, where our Lord said, and I say to you, my friends, be not afraid of them that kill the body. And after that, they have no more than they can do.

[John Weaver] But I will forewarn you whom you shall fear. You fear him, which after he's killed his power to cast into hell. Yea, I say to you, fear him. Divine terror.

[John Weaver] Now, let me try to make some applications. I want you to think with me, please. If we understood the terror of the Lord. I believe it would move us to greater obedience and a greater love and a greater worship for him. Because we understand that sin is exceedingly grievous and we do not want to. Dishonor. Our heavenly father, we certainly do not want to despise him. And the scripture teaches us that he sees and knows everything. There is no such thing as a secret sin with God. In fact, in Jeremiah, chapter 23 and verse 24, God asked this question. Can any hide himself in secret places that I shall not see him, said the Lord? Do not I fill heaven and earth, said the Lord? So we can't hide anything from God. In fact, Proverbs 15 in verse 3 says this, the eyes of the Lord in every place beholding the evil and the good. And certainly that is true. So we have to understand that if we're going to be right with God, we have to be right with God mentally, emotionally, spiritually, as well as physically as well, because we cannot hide our sins from God.

[John Weaver] And if we really don't want to be chastened by him, we just need to do what's right. When I was a boy growing up, if I had to have a whippet, I'd much rather my mother do it, not my daddy. Because all I had to do was scream very loud and and and and cry very and my mother would stop or really lighten up Not my daddy And I learned no, I don't want any more of that, you know, I did not want that and so when God chastens us We learn what's right and to be holy. The second is this. We have to learn that the terror of God may be used for us or it may be used against us.

[John Weaver] We certainly ought to appreciate the fact that God sovereignly protects and preserves us and that he terrifies our enemies and keeps them away and keeps them from doing their worst to us. We understand that. But I think it's very strange that men fear men more than God. And it's very strange that men contemplate the fear of man more than they contemplate the fear of God. William Penn, who was the founder of Pennsylvania, he was also a Quaker, but he made this statement. He said people are more afraid of the laws of man than the laws of God, because their punishment seems to be the nearest. In other words, we only think about that which is in time and not that which is in eternity. We think about what man can do and not what God can do.

[John Weaver] But the truth of the matter is man's punishment may be nearer But God's is far more full, total, complete, final, and absolute. So we ought to fear him rather than man. And if we want that divine terror on our side and working for us instead of against us, we have to do like Jacob, put away all of our strange gods, our strange sins, our wickedness, our disobedience, and bring our lives in conformity to his word. Divine terror is real and genuine.

[John Weaver] Father, in the name of Jesus Christ, we bow to you this day. We thank you for your word. We thank you for your truth. And Lord, we thank you for protecting us and preserving us. We thank you, Lord, for restraining our enemies. We thank you, Father, even for the chastisement that you give us. And, Lord, I pray that it will lead to our holiness and our obedience, that we would serve thee acceptably with reverence and godly fear. In thy name we pray. Amen.

[John Weaver] so so you

Divine Terror

John Weaver | YouTube

Lecture Metadata	Details
Speaker	John Weaver
Source	YouTube
Media ID	OmoUVSyWknQ
Subject	Family Government
Course	The Christian Family: Children, Fatherhood, and Generational Faithfulness: The World And Times Of Jesse James
Genre	Sermon
Date	2020-01-22
Dictation Name
Book	Book 028: The Christian Family: Children, Fatherhood, and Generational Faithfulness — Chapter 28
Source Timed Segments	69

Formatted Transcript

Introduction: The Reality of Terror

Weaver introduces the topic by reading Genesis 35:5 and distinguishing between human terror and divine terror, citing Luke 12:4-5 to emphasize that God's terror is far worse.

So Genesis 35. Genesis 35. And for the beginning, we're just going to read verse 5. We will certainly come back to the context momentarily. But Genesis 35 and verse 5, the title of the message is "Divine Terror." Divine Terror. Notice Genesis 35 and verse 5. The Bible says,

Scripture Reading — Genesis 35:5

"And they journeyed, and the terror of God was upon the cities that were round about them. And they did not pursue after the sons of Jacob."

Terror is a word that brings chills upon anyone. We use the word regularly and at the same time, we really do not understand the impact and the implications of the word terror or the different kinds of terror.

I've heard people say, "Well, I was terrified." But in reality, they were not terrified. They may have been mortified or stupefied or humiliated, but they really and truly were not terrified. There is a terror that comes from man, and there is a terror that comes from God. And certainly the divine terror is far, far worse than what you and I would call just human terror. Our Lord in Luke chapter 12 verses 4 and 5 said this: "And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him."

The Connection Between War and Terror

Using Deuteronomy 32:25 and 2 Corinthians 7:5, Weaver explains that external conflict always brings internal fear, and that war and terror are inseparable.

You know, it's mighty strange that oftentimes men fear other men, but they certainly do not fear the sovereign, omnipotent God of heaven and earth. We fear harm and death at the hands of men, but we do not fear harm and death at the hands of God. There is a verse in Deuteronomy chapter 32 in verse 25 where God says,

Scripture Reading — Deuteronomy 32:25

"The sword without, and terror within, shall destroy both the young man and the virgin, the suckling also with the man of gray hairs."

But note what he said:

Scripture Reading — Deuteronomy 32:25

"The sword without, and terror within."

So anytime there is the sword without, there's always going to be terror within. Terror is destructive in nature and it will render anyone absolutely helpless in the face of death. So whenever you have war on the outside, usually there's going to be some type of terror on the inside.

And the interesting thing is the Apostle Paul used this same truth in 2 Corinthians chapter 7 verse 5. Here's what he said:

Scripture Reading — 2 Corinthians 7:5

"For, when we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears."

So fightings and fears always go together. War and terror always go together. Fear and faintness always go together. And the faint-hearted are always fearful. And the fearful are always faint-hearted. It was John Trapp, the Puritan, who said this: "War is the slaughterhouse of mankind and the hell of this present world. It hews itself away through a wood of men, and lays heaps upon heaps, as Samson did in Judges 15, but not with the jawbone of an ass, and one after another, but in a minute of time, and by the mouth of a murdering piece." And so you look around and you think, "Boy, Samson did a mighty good job with the jawbone of an ass." But look what a drone will do. And look what a missile will do. And look what all kind of bombs will do. And that's what he's talking about in a minute.

Jacob's Disobedience and Its Consequences

Weaver recounts Jacob's failure to return fully to his kindred as God commanded, stopping short at Succoth and Shechem, which led to Dinah's defilement and the massacre by Simeon and Levi.

So fighting fears are going to be demonstrated in the context of Genesis 34 and 35. Now, you remember how Jacob had gone to Paddan Aram to get a wife. And he stayed there and he served Laban 14 years, actually more, but the first seven for Leah and the second seven for Rachel and the last for the cattle that he got. And of course, there arose a problem then between Laban and Jacob. And if you look in Genesis 31 at verses 2 and 3, you'll read this. Genesis 31. Look, if you would please, at verses 2 and 3. The Bible says,

Scripture Reading — Genesis 31:2-3

"And Jacob beheld the countenance of Laban, and, behold, it was not toward him as before. And the Lord said unto Jacob, Return unto the land of thy fathers, and to thy kindred; and I will be with thee."

Now, let me just stop there and point this out. Jacob understood that there were problems and going to be real problems between himself and his father-in-law. Not only when he realized that God spoke in verse 3 and told Jacob,

Scripture Reading — Genesis 31:13

"Return unto the land of thy fathers."

So go back to Canaan, but look what else he said: "and to thy kindred; and I will be with thee." So Jacob was not just simply to return to the land, but he was also to return to his own kindred. Now, in case Jacob did not understand, if you'll skip down to verse 13 of Genesis 31, God says it again. He says,

Scripture Reading — Genesis 31:13

"I am the God of Bethel, where thou anointedst the pillar, and where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy kindred."

Now Jacob, of course, began his journey to come back into Canaan land, and I want you to understand that his father was still alive, but his father lived in Hebron in the land of Canaan.

So if you look in Genesis 35, and let's begin reading there with verse 27. Genesis 35, verse 27. Let me just set it up for you.

Scripture Reading — Genesis 35:27-29

"And Jacob came unto Isaac his father unto Mamre, unto the city of Arba, which is Hebron, where Abraham and Isaac sojourned. And the days of Isaac were an hundred and fourscore years. And Isaac gave up the ghost, and died, and was gathered unto his people, being old and full of days: and his sons Esau and Jacob buried him."

So when Jacob began to come back into the land, his father is still alive. And of course, when his father dies, he and Esau come together and they bury him. Now, you remember the story that when Jacob started back into the land, he was fearful of his brother Esau. And the reason he was fearful is very simple, because in Genesis 27, Esau threatened to kill him.

And that is one reason he got out of the country and he was going to Paddan Aram to get himself a wife as well. So now he's got to come back. And you remember how he wrestled with the angel at the brook. And so when he crossed over the brook, he then separated his family and he separated his animals as well. And he sent a present to Esau. And he told his servant, said, "When Esau meets you and he asks, 'What are these?' then you just say, 'These are the blessings of God that my servant Jacob has given unto you,'" etc. Anyhow, they meet. Jacob has been afraid and they meet and Esau hugs his neck. And Esau says, "Look, what I want you to do is come with me to Mount Seir and live with me. And I'm going to leave you some men and they're going to help drive the animals to Mount Seir." Jacob said, "No, no, no. No," he said, "I can't do that." He said, "The children are young and the animals are tender and I've got to go very slow. You go ahead, and I will meet you." Now, let me show you. Look at Genesis chapter 33 and notice, if you would please, verse 14. Genesis 33 verse 14, here is what he says to Esau:

Scripture Reading — Genesis 33:14

"Let my lord, I pray thee, pass over before his servant: and I will lead on softly, according as the cattle that goeth before me and the children be able to endure, until I come unto my lord unto Seir."

Well, Jacob had no intention of going to Seir. God had told him to go to the land of his kindred. So obviously this was a lie or at least a deception on Jacob's part because Jacob certainly stopped short of Seir and he also stopped short of Bethel. Seir, by the way, was south of the Red Sea, and Succoth and Shechem where he stopped was also not near Seir at all. So look, if you would, in Genesis 33 beginning there with verse 17. Watch this. Genesis 33 verse 17:

Scripture Reading — Genesis 33:17-20

"And Jacob journeyed to Succoth, and built him an house, and made booths for his cattle: therefore the name of the place is called Succoth."

And Jacob came to Shalem, a city of Shechem, which is in the land of Canaan, when he came from Paddan Aram; and pitched his tent before the city. Now look what he did:

Scripture Reading — Genesis 33:17-20

"And he bought a parcel of a field, where he had spread his tent, at the hand of the children of Hamor, Shechem's father, for an hundred pieces of money. And he erected there an altar, and called it El-elohe-Israel."

So, although Succoth and Shechem happen to be in the land of Canaan, they're not Hebron, and they're not Bethel. And God has told him, therefore, to get up and return to the land of his kindred, and also told him to return to Bethel. So he has now bought land. Succoth evidently was a temporary stopping point for him, because the word just simply means "booths." And he was trying to keep his cattle, I suppose, in a corral. But Succoth was also south of the Jabbok and also east of the Jordan River. And from Succoth then, he moved to Shalem, the city of Shechem. It was in the land of Canaan, but it was not Bethel and it certainly was not Hebron. He was close, but he was not there. Now, he was to return to Bethel, and he was to return to the God of Bethel.

Here's what I want you to understand. He stopped short of the will of God. He did not go where God directed him to go. His father was in Hebron. God said, "Return not just only to the land of thy kindred, but to thy kindred as well." So if Jacob had obeyed God and returned to his father in Hebron, then Bethel would have been no more than 30 miles away. So he would have been certainly right there in the area as well.

Now, if you look in Genesis 28, here's why God says for him to return to Bethel. Genesis chapter 28 beginning there with verse 16, when he was fleeing from Esau and obeying his father at the same time to go get a wife out of Paddan Aram, God opened his eyes and God revealed himself to him in this passage. So look in Genesis 28 in verse 16:

Scripture Reading — Genesis 28:16-22

"And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father's house in peace; then shall the Lord be my God: and this stone, which I have set for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee."

So I want you to know that Jacob understood where Bethel was. He also understood the God of Bethel. Now, what I want to point out is what happened to Jacob and his family as he stopped short of the will of God.

He has now purchased some land, pitched his tent, settled his family in Canaan, but not near his kindred. And the interesting thing is the people with whom he settled were pagans to the nth degree. Now Hamor was the father of Shechem. He was a Hivite. You remember when Israel came out of Egypt, God told him to kill all of the inhabitants of Canaan. And among those inhabitants were the Hivites, the Jebusites, the Girgashites, all of these "-ites." And so here he is settling now among these pagan people and not going to his kindred the way God has said.

Now, if you look in Genesis 34 and verse 2, I'm going to come back here. Genesis 34 and verse 2, just to show you, he was a Hivite, and that's where he settled. "And when Shechem the son of Hamor the Hivite, prince of the country..." So he's settling now among the Hivites. He's settling among the people who are wicked.

Now, let me tell you what happened. Look, if you would please, beginning there in verse 1. "And Dinah the daughter of Leah, which she bare unto Jacob, went out to see the daughters of the land. And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her, and lay with her, and defiled her. And his soul clave unto Dinah the daughter of Jacob, and he loved the damsel, and spake kindly unto the damsel. And Shechem spake unto his father Hamor, saying, Get me this damsel to wife. And Jacob heard that he had defiled Dinah his daughter: now his sons were with his cattle in the field: and Jacob held his peace until they were come."

So Dinah goes out to see the daughters of the land. And many of the commentators say that undoubtedly there was some type of feast or festival that was going on where a lot of people would be gathered together. Whether that's accurate or not, I do not know. It may have been just curiosity. She may be wanting to see. But she went out to see the daughters of the land. And of course, at this time, it was Shechem, the son of Hamor, who took Dinah and raped her and defiled her. And of course, now word comes back to Jacob. And of course, Jacob waits until his sons come home. I want to just read to you very quickly what three men said, commentators about this.

First one is John Calvin. He says this chapter records a severe contest with which God again exercised his servant. How precious the chastity of his daughter would be to him. When therefore he heard that she was violated, this disgrace would inflict the deepest wound of grief upon his mind. Yet soon his grief has trebled or tripled when he hears that his sons from the desire of revenge having committed a most dreadful crime.

But let us examine everything in order. Dinah is ravished because having left her father's house, she wandered about more freely than that which was proper. She ought to remain quietly at home, as both the apostle teaches and nature itself dictates. For to girls the virtue is suitable, which is the proverb which applies to women that they should be keepers of the house. Therefore fathers of families are taught to keep their daughters under strict discipline if they desire to preserve them free from all dishonor.

Now listen to what he says: "For if a vain curiosity was so heavily punished in the daughter of holy Jacob, not less danger hangs over weak virgins at this day if they go too boldly and eagerly into the public assemblies and excite the passions of youth toward themselves. For it is not to be doubted that Moses in part cast the blame of the offense upon Dinah herself when he said, 'she went out to see the daughters of the land,' where she ought to remain under her mother's eyes in the tents." Listen to Matthew Poole. "Thus she put herself out of her father's protection." "Merely out of a vain humor exposed both herself and others to temptation, which was worse because it was amongst them that had no fear of God to restrain them from the most enormous crime." Listen, she was now 14 or 15 years old. And when you get to Keil and Delitzsch, Keil and Delitzsch says that Dinah was probably between 13 and 15. So here then is a young girl that goes out without her father's protection, without her brother's protection, and she's ravished.

Now, Shechem, in one sense of the word, I guess was halfway decent and halfway honorable because he came to his father and he said, "I want this damsel to wife. Get me this damsel to wife." He said, "I don't care how much the dowry is. I just want to marry her." So Hamor and Shechem then go to Jacob. And Jacob just holds his peace until his sons come in from the field. And the boys said to Hamor and to Shechem, "Well, we could never give our daughter to one that is uncircumcised." Now, if you want to marry our daughter—and you read that they talk about "our daughter," you know, it was Jacob's daughter. But they said, "It's our daughter." You know, "If you want to marry our daughter, then you have to be like us."

"You have to be circumcised. And if you're not going to be circumcised, that's just all there is to it. We're not going to give our daughter to you." And so Hamor and Shechem went back to the men of the city and said, "Look, all we've got to do is be circumcised. And will not all their cattle be ours? Everything that—in other words, we will absorb them." "We will end up getting them. And this is just a small price to pay to enrich ourselves with what they possess." And so all the men of the city agreed and they were all circumcised. And the third day when they were sore and could hardly move, Simeon and Levi took a sword and went into the city and killed every man. Not only killed the men, but they also took the women and the children and all the cattle and brought them back.

And when Jacob found out what had happened, this is why Calvin said his trouble was soon to be in grief, was soon to be troubled or tripled. He said to his boys, "You've made me to stink in the eyes of the inhabitants of the land, and they'll soon gather themselves together and wipe me out."

Lessons from Dinah's Tragedy

Drawing from commentators, Weaver highlights the dangers of young people leaving parental protection, the peril of mixing with the wrong crowd, and the importance of considering the outcomes of actions.

Now, before I go farther, I want to make a couple of very clear points. The first one is this. When young people remove themselves out from under the authority of their parents, they're asking for trouble. And when I say young people, I'm not talking about three or four year old child. I'm talking about teenagers. I'm talking about young people who are still at home that may be no longer teenagers, but they're still at home, and especially young women. When you remove yourself from that protection, you're asking for trouble. Now, every parent, every decent father and mother desire to save their children from heartache, grief, and trouble. Unhappily, most young people will never listen. You've seen that little wall plaque that says, "Attention teenagers: Run away now while you know everything and can do everything. You don't need anybody."

Well, the truth of the matter is, that's what most young people think. They think they're grown up when they're not grown up. They think they're mature when they're not mature. If they really were mature, they wouldn't be thinking the way they were thinking. But I tell people, I can honestly prove that light travels faster than sound. Because the counseling advice I gave my kids at 18, they never heard till they were 40. And you see, the truth of the matter is this. Most of the young people, when they see mom and dad trying to protect them and help them and keep them out of trouble, they think they're old fuddy-duddies and they're old fogies and this kind of thing. And they don't understand until they get married and have children of their own. And then they understand their protective nature, father and mother. The second was this. When you get mixed up with the wrong people in the wrong place, doing the wrong things, do not expect to come out unharmed.

I've said this another way, and I'm going to repeat it again. Don't go to stupid places with stupid people and do stupid things. You are always going to be the loser. Curiosity not only kills the cat, but it kills people too. Some years back, not far from where we live, there were three young boys who decided that they wanted to find out what it was like to sniff gas. And so they opened the gas tank of the lawnmower and put their noses in. And two of the young boys died in their own vomit.

First time they ever did it. You know, let me tell you something. I've heard of people saying, "Well, I was just going to try this dope one time." And then they're hooked for the rest of their lives or until they die or until it kills them. And sometimes it kills them on the first time. If you never start something like that, you never have to quit. So don't go to stupid places with stupid people and do stupid things. The third one is this.

You can win a battle, but you can lose the war. One battle is not necessarily the war. It was easy for Simeon and Levi to go in and kill all the men of the city because they couldn't fight back. But they couldn't kill all of the Hivites and all the Girgashites and all the Jebusites. So it's best not only to consider our actions, but also the outcome of our actions and the result of our actions. And this is why Jacob said, "You've made me stink. Now, all these people are going to environ me around and they're going to cut me off and they're going to kill us." So it's best sometime that we consider the outcome of our actions before we actually do certain things. And the fourth one would be this. Oftentimes, heartache and danger are great incentives to draw us near to God. When I say that, probably what entered into Jacob's mind was how God got him out of distress the first time with Esau when he was fleeing. And he began to think, "You know, I better get right with God and besides that it's time for me to get out of Dodge. I just need to get away from here because these people will take care of me."

Repentance and the Journey to Bethel

God again commands Jacob to go to Bethel; Jacob responds by purging idols from his household, and as they journey, the terror of God falls on the surrounding cities, protecting them.

Now look at Genesis 35 in verse 1. To me, this is amazing. Look in Genesis 35 in verse 1:

Scripture Reading — Genesis 35:1-4

"And God said unto Jacob, Arise, go up to Bethel, and dwell there: and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother."

You know, I read this passage and I thought, didn't God just tell him twice to do the same thing previously? Yes, he did. There's a difference between humans and God, obviously, because probably if this had been my child, by this time I'd have been exceedingly perturbed and said, "Haven't I already told you this two times? What's wrong with you? Are you deaf? Are you mentally handicapped? What's wrong with you? Can't you listen? Can't you pay attention?" God doesn't say anything like that. He just looks to Jacob and said, "All right, arise, go to Bethel." He'd already told him twice.

Now watch, if you would, please, I'm pointing out the fact that oftentimes when we're in danger, when we're in distress, it is indeed time to get right with God. So look, if you would, at verse 3: "And let us arise, and go up to Bethel; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went." Now he's recalling the fact that yes, God did help him in the time of trouble, and I'm in trouble again, and maybe God will help me this time as well. But here is an interesting thing. Jacob now asked his followers as well as family to put away their idols and their false gods. Look in verse 2: "Then Jacob said unto his household, and to all that were with him, Put away the strange gods that are among you, and be clean, and change your garments: and let us arise, and go up to Bethel; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went."

"And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears; and Jacob hid them under the oak which was by Shechem." Can you imagine? Jacob even allowing someone in his house to have strange gods. Do you remember it was Rachel who stole her father's statue of a god? Remember that? And why are the earrings? Because usually these earrings were dedicated to some false gods and they were being worn as what you and I would call lucky charms. So there was a religious significance even to these earrings. And so he says, "Look, put away your strange gods. Wash yourself, get clean. We're going to go back and we're going to go to Bethel." Then so he packs up his family and his followers and leaves. And look in verse 5: "And they journeyed: and the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob."

Wow. I want you to know something: where evil exists and men are away from God, nothing is right on any side, but only grace and mercy can overrule the evil and set things right. That's why God said, "Jacob, get up and do what I told you to do. Go back to Bethel."

The Protective Power of Divine Terror

Weaver explains that when Jacob was disobedient, he feared his neighbors; after repentance, his neighbors feared him. He cites Exodus 34:23-24 and Joshua 2:9-11 to show God's sovereign restraint of enemies.

So notice, if you would please. It was nothing less than the terror of God that could keep Jacob safe. Stop and think of all of the heathen that were around about him. And when they heard that all the Shechemite men had been slaughtered, what is to stop them from coming together and just riding straight over Jacob and his family? And since Jacob and his family were traveling, that's an easy time to ambush them. So it took nothing more than the absolute divine terror of God to protect them. By the way, the word "terror" here literally means terror or fear. And the reason the Canaanites did not pursue Jacob was simply because the terror of God was upon them.

I don't doubt that they were exasperated at what Simeon and Levi did. I do not doubt one moment that they wanted revenge. I do not doubt one moment that they talked about it, but it was the terror of God that prevented them. Now, in the way of duty is the way of safety. I want to point this out. I want you to understand this. I want you to write it down in your mind. While there was sin in Jacob's house, while there was disobedience in Jacob's life, when there was wickedness in his family, he was afraid of his neighbors. But when he got right with God and repented and put away his false gods, now his neighbors are afraid of him. Okay. I want to show you how God can sovereignly restrain. I want you to turn in your Bibles, if you would, to the book of Exodus, chapter 34. Exodus 34. You remember.

God tells Israel as they enter into Canaan that they are to take a sword in their hand and they're to utterly exterminate the Hittites, the Girgashites, the Hivites, the Jebusites, any of those seven nations. God says, "Wipe them out." Now, the truth of the matter is, although they killed a lot of people, they did not kill everybody. And they enslaved those that they did not kill. OK.

Now, here's the interesting thing. God demands that all the males in Israel appear before him three times a year for those seven annual feasts. Now, usually the women and children would go as well, but the women and children were not required to go. But the men were required to go three times a year. Okay. So here's my question: with all the men up in Jerusalem worshiping God and doing as God commands, what is to stop those remaining Canaanites from overpowering the family, murdering them and taking their land and taking their houses back? No one was there to protect them. And if the women and children went, everything would be vacant. Anyhow, all they'd have to do is move in and just take it. Well, look what God says. Exodus 34, watch verse 23. God says, "Thrice in the year shall all your men children appear before the Lord God, the God of Israel." Look what he said: "For I will cast out the nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou shalt go up to appear before the Lord thy God thrice in the year." God says they will not only not attack, they won't even desire to have their land back. So God is very powerful in his restraining power.

The safest place for any child of God to be is right smack dab in the middle of God's will. When we are right with God, living in obedience to him and exercising dominion as he commanded, it is his terror that terrifies our enemies. Let me show you. Look in your Bibles to the book of Joshua chapter 2. Joshua chapter 2. I want you to note, if you would, beginning there with verse 9. I want you to see what Rahab said to the two spies that came to her. Watch carefully. Joshua chapter 2 beginning with verse 9. She's hiding them. And let's look at verse 8:

Scripture Reading — Joshua 2:9-11

"And before they were laid down, she came up unto them upon the roof; and she said unto the men, I know that the Lord hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you. For we have heard how the Lord dried up the water of the Red sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed."

"And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you: for the Lord your God, he is God in heaven above, and in earth beneath." Now note, if you would please, I find this also very interesting. The Bible says in verse 9, "And she said unto the men, I know that the Lord hath given you the land, and that your terror..." Now it was really God's terror, but his terror was associated with his people. And so they identified his terror with his people. She said, "We know that God has given you this land." Now we rejoice and we thank God when his terror is against our enemies. We rejoice and thank God when God sovereignly protects us and preserves us. I do not know how many times God has preserved me. I can certainly name sometimes, but oftentimes he preserves us without our knowledge.

Divine Terror as a Two-Edged Sword

God's terror not only protects but also judges His own people when they sin, as seen in Leviticus 26:36, Ezekiel 21:7, and the example of David's punishment in 2 Samuel 24.

We should always be thankful for that. There's a book that I have, a very, very old book. In fact, it's almost falling apart. And the title of the book is "Remarkable Incidents and Marvelous Answers to Prayer." And it's a book about this thick. And it just tells some of the most astounding things that has happened to the saints of God down through the ages. And if I ever get discouraged or if I ever get down, all I've got to do is read just a couple of pages in that book. And I see the greatness and the power of God very easily and clearly displayed.

So we can realize God's preservation and God's protection, and we can thank him for his terror upon our enemies and subduing them. But may I point something out? God's terror is a two-edged sword. That means it cuts both ways. God can be a terror, not just to his enemies, but also to his people when they sin against him. If you look in your Bibles to the book of Leviticus chapter 26, you will find this also in Deuteronomy 28. But I want you to see in Leviticus chapter 26 verse 36 and what God says. This, of course, deals with the curses and the blessings. Leviticus 26 and verse 36. Look what God says: "And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth."

"And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies." God said if you disobey me, I will send such fear and faintness into your heart that a wind blowing a dead leaf, shaking it, will cause you to be terrified and scared out of your skin. You'll flee when nobody's pursuing you. You know, you'll just be simply weak and afraid and fainting. Now turn over, if you would please, to the book of Ezekiel chapter 21. I want you to see it again. Ezekiel chapter 21, and look how God says this to Ezekiel. Ezekiel 21, and let's begin reading there with verse 1. You've always heard the expression "weak as water." Okay. I want you to watch Ezekiel 21 verse 1: "And the word of the Lord came unto me, saying, Son of man, set thy face toward Jerusalem, and drop thy word toward the holy places, and prophesy against the land of Israel, and say to the land of Israel, Thus saith the Lord; Behold, I am against thee, and will draw forth my sword out of his sheath, and will cut off from thee the righteous and the wicked. Seeing then that I will cut off from thee the righteous and the wicked, therefore shall my sword go forth out of his sheath against all flesh from the south to the north: that all flesh may know that I the Lord have drawn forth my sword out of his sheath: it shall not return any more. Sigh therefore, thou son of man, with the breaking of thy loins; and with bitterness sigh before their eyes. And it shall be, when they say unto thee, Wherefore sighest thou? that thou shalt answer, For the tidings; because it cometh."

Now watch: "And every heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be weak as water: behold, it cometh, and shall be brought to pass, saith the Lord God." In other words, he's talking about judgment. And he says, "What is going to precede my judgment? It's your heart is going to melt. Your hands will be feeble. Your spirit will be faint and your knees will be as weak as water."

Now, let me tell you something. Sin is grievous, and it is especially grievous to the Lord God. It is far more grievous when it comes from one of his children.

I want you to look in your Bibles to 2 Samuel chapter 24. Go back to 2 Samuel 24. Everyone knows that David was a man after God's own heart. And although David sinned with Bathsheba, Uriah, that incident, there was another sin of David. And that was when David numbered Israel. Israel was not to be numbered except in the time of war. And when they were numbered, the half shekel of the sanctuary had to be taken for them. David had the people numbered when there was no war. And he did not take the half shekel.

So what he wanted to do was just simply glory in the fact that he had a lot of fighting men. And even Joab, as wicked as Joab was, he knew that that was not right. He knew that that was wrong. And so David prevailed and Joab and some of the other men went out and numbered most of Israel. They did not number the Levites. And the Bible tells us that the thing was a stench to Joab. And so God now is about to judge David. But look in 2 Samuel chapter 24 beginning there with verse 11:

Scripture Reading — 2 Samuel 24:11-15

"For when David was up in the morning, the word of the Lord came unto the prophet Gad, David's seer, saying, Go and say unto David, Thus saith the Lord, I offer thee three things; choose thee one of them, that I may do it unto thee. So Gad came to David, and told him, and said unto him, Shall seven years of famine come unto thee in thy land? or wilt thou flee three months before thine enemies, while they pursue thee?"

"Or that there be three days' pestilence in thy land? now advise, and see what answer I shall return to him that sent me. And David said unto Gad, I am in a great strait: let us fall now into the hand of the Lord; for his mercies are great: and let me not fall into the hand of man." Now David gets three choices. But David says, "I'm not going to make that choice. I'd rather fall in the hand of God." And of course, what God did, God sent the pestilence. And if you look at verse 15, here's what happened: "So the Lord sent a pestilence upon Israel from the morning even to the time appointed: and there died of the people from Dan even to Beer-sheba seventy thousand men." Here's a man after God's own heart who sinned and God judged him severely. I tell people, when I was a teenager, I talked back to my father. One time. Just once. And when he got through with me, I learned the lesson, you don't talk back to your father.

It was very simply done. Now, the point I'm trying to make is this. The punishment that I got was very swift, very sure, and very severe. Do you realize when God chastens us, if you read Hebrews chapter 12, it is for our good that we might be made partakers of his holiness. So just like my father was not going to let me get away with something that was awful and terrible and disrespectful and dishonorable, God's not going to let his children get away with anything like that, because the terror of God will cut two ways.

The Terror of the Lord as an Evangelistic Incentive

Weaver cites 2 Corinthians 5:11 and 2 Thessalonians 1:7-10 to argue that knowing the terror of the Lord should motivate believers to persuade others to flee from coming judgment.

It will deal with us when we sin against him. Now, here's another very important point. The terror of God is used in the New Testament as an incentive for evangelism. I want you to turn in your Bibles to 2 Corinthians chapter 5 and look, if you would please, at verse 11. 2 Corinthians chapter 5. Look, if you would, at verse 11. Here's what the Apostle Paul says. 2 Corinthians 5, verse 11:

Scripture Reading — 2 Corinthians 5:11

"Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences."

But note what he says:

Scripture Reading — 2 Corinthians 5:11

"Knowing therefore the terror of the Lord, we persuade men."

Why do we want to witness to our friends? Why do we want to witness to our families? Why do we want to witness to our children?

We know that there is a judgment. We know who the judge is. We know what it's like to die without Jesus Christ. We know what it means to face the judge of all the earth. We know what it will be like for unbelievers when our Lord returns. How do we know those things? Because it's very plainly taught in the scripture. If you would turn in your Bibles to 2 Thessalonians chapter 1, 2 Thessalonians chapter 1. I think you'll understand why he said, "Knowing the terror of the Lord, we persuade men." Look in 2 Thessalonians chapter 1 beginning there with verse 7. 2 Thessalonians 1 verse 7:

Scripture Reading — 2 Thessalonians 1:7-10

"And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day."

What did he say? He said when our Lord returns, he's going to come back in flaming fire taking vengeance on them that know not God and that obey not the gospel of our Lord Jesus Christ, and they will be punished with everlasting destruction from the presence of the Lord and the glory of his power. And so we know the terror of God. And therefore, the apostle said, "Knowing the terror of God, we persuade men."

We want them to understand. Yes, God is real. Judgment is real. Destruction is real. And you better listen. You better pay attention. So there is a terror of man. And there is a terror of God. But man's terror is nothing compared to God's terror. In fact, it was the Apostle Peter in 1 Peter 3 and verse 14 who said this: "But and if ye suffer for righteousness' sake, happy are ye: and be not afraid of their terror, neither be troubled."

Applications: Living in the Fear of God

Weaver applies the message by urging greater obedience, appreciation for God's protection, and a proper fear of God over man, concluding with a call to put away sin and conform to God's Word.

Now, let me try to make some applications. I want you to think with me, please. If we understood the terror of the Lord, I believe it would move us to greater obedience and a greater love and a greater worship for him. Because we understand that sin is exceedingly grievous and we do not want to dishonor our heavenly Father. We certainly do not want to despise him. And the scripture teaches us that he sees and knows everything. There is no such thing as a secret sin with God. In fact, in Jeremiah chapter 23 and verse 24, God asked this question: "Can any hide himself in secret places that I shall not see him? saith the Lord. Do not I fill heaven and earth? saith the Lord." So we can't hide anything from God. In fact, Proverbs 15 in verse 3 says this: "The eyes of the Lord are in every place, beholding the evil and the good." And certainly that is true. So we have to understand that if we're going to be right with God, we have to be right with God mentally, emotionally, spiritually, as well as physically, because we cannot hide our sins from God.

And if we really don't want to be chastened by him, we just need to do what's right. When I was a boy growing up, if I had to have a whipping, I'd much rather my mother do it, not my daddy. Because all I had to do was scream very loud and cry very hard and my mother would stop or really lighten up. Not my daddy. And I learned, "No, I don't want any more of that." You know, I did not want that. And so when God chastens us, we learn what's right and to be holy. The second is this. We have to learn that the terror of God may be used for us or it may be used against us.

We certainly ought to appreciate the fact that God sovereignly protects and preserves us and that he terrifies our enemies and keeps them away and keeps them from doing their worst to us. We understand that. But I think it's very strange that men fear men more than God. And it's very strange that men contemplate the fear of man more than they contemplate the fear of God. William Penn, who was the founder of Pennsylvania, he was also a Quaker, but he made this statement. He said, "People are more afraid of the laws of man than the laws of God, because their punishment seems to be the nearest." In other words, we only think about that which is in time and not that which is in eternity. We think about what man can do and not what God can do.

But the truth of the matter is, man's punishment may be nearer, but God's is far more full, total, complete, final, and absolute. So we ought to fear him rather than man. And if we want that divine terror on our side and working for us instead of against us, we have to do like Jacob: put away all of our strange gods, our strange sins, our wickedness, our disobedience, and bring our lives in conformity to his word. Divine terror is real and genuine. Father, in the name of Jesus Christ, we bow to you this day. We thank you for your word. We thank you for your truth. And Lord, we thank you for protecting us and preserving us. We thank you, Lord, for restraining our enemies. We thank you, Father, even for the chastisement that you give us. And, Lord, I pray that it will lead to our holiness and our obedience, that we would serve thee acceptably with reverence and godly fear. In thy name we pray. Amen.

Study Guide

Major Themes

The Distinction Between Human and Divine Terror

Summary: Weaver emphasizes that the fear of God is far more serious than the fear of man, as God has power over eternal destiny.

Evidence: Weaver quotes Luke 12:4-5 and states, 'There is a terror that comes from man, and there is a terror that comes from God. And certainly the divine terror is far, far worse than what you and I would call just human terror.'

Obedience Brings Divine Protection

Summary: When Jacob repented and obeyed God's command to go to Bethel, God's terror protected him from the surrounding Canaanites.

Evidence: Weaver says, 'While there was sin in Jacob's house... he was afraid of his neighbors. But when he got right with God... now his neighbors are afraid of him.'

The Danger of Disobedience and Worldly Entanglement

Summary: Jacob's failure to fully obey God led to tragic consequences, including Dinah's rape and the massacre at Shechem.

Evidence: Weaver states, 'He stopped short of the will of God. He did not go where God directed him to go.'

Parental Authority and Protection

Summary: Dinah's tragedy is used to illustrate the importance of young people remaining under parental authority to avoid harm.

Evidence: Weaver says, 'When young people remove themselves out from under the authority of their parents, they're asking for trouble.'

God's Chastening of His Children

Summary: Divine terror also operates as judgment against believers who sin, as seen in David's punishment and the warnings in Leviticus and Ezekiel.

Evidence: Weaver says, 'God's terror is a two-edged sword. That means it cuts both ways. God can be a terror, not just to his enemies, but also to his people when they sin against him.'

The Terror of the Lord as Motivation for Evangelism

Summary: Knowing the reality of God's judgment should compel believers to persuade others to repent and believe the gospel.

Evidence: Weaver quotes 2 Corinthians 5:11: 'Knowing therefore the terror of the Lord, we persuade men.'

Key Arguments

Disobedience leads to fear of man; obedience leads to fear of God upon enemies.

Summary: Jacob's fear of Esau and the Canaanites was replaced by God's terror on his enemies once he repented and obeyed.

Evidence: Weaver states, 'While there was sin in Jacob's house... he was afraid of his neighbors. But when he got right with God... now his neighbors are afraid of him.'

God's terror is a two-edged sword, protecting the obedient and judging the disobedient.

Summary: Weaver argues that divine terror works both for and against God's people depending on their obedience.

Evidence: Weaver says, 'God's terror is a two-edged sword. That means it cuts both ways.'

The fear of God should supersede the fear of man.

Summary: Weaver contends that people often fear human consequences more than divine judgment, which is a grave error.

Evidence: Weaver quotes William Penn: 'People are more afraid of the laws of man than the laws of God, because their punishment seems to be the nearest.'

Repentance involves putting away idols and sins.

Summary: Jacob's command to his household to put away strange gods illustrates the necessity of cleansing from sin when returning to God.

Evidence: Weaver says, 'If we want that divine terror on our side... we have to do like Jacob: put away all of our strange gods, our strange sins, our wickedness, our disobedience.'

Knowing God's terror should motivate evangelism.

Summary: The reality of eternal judgment should drive believers to warn others.

Evidence: Weaver quotes 2 Corinthians 5:11 and explains, 'Why do we want to witness... We know that there is a judgment.'

Scripture References

Genesis 35:5

Context: The key verse of the sermon, describing how the terror of God fell on the cities around Jacob's family.

Luke 12:4-5

Context: Jesus' teaching to fear God who can cast into hell rather than man who can only kill the body.

Deuteronomy 32:25

Context: God's warning that the sword without and terror within will destroy.

2 Corinthians 7:5

Context: Paul's experience of fightings without and fears within, illustrating the link between external conflict and internal terror.

Genesis 31:2-3

Context: God's command to Jacob to return to his kindred, which Jacob initially failed to fully obey.

Genesis 31:13

Context: God reiterates His command for Jacob to return to the land of his kindred.

Genesis 35:27-29

Context: Jacob's eventual arrival at Hebron and the death of Isaac.

Genesis 33:14

Context: Jacob's deceptive statement to Esau about following him to Seir.

Genesis 33:17-20

Context: Jacob's settlement at Succoth and Shechem instead of going directly to Bethel or Hebron.

Genesis 28:16-22

Context: Jacob's vow at Bethel, which he later needed to fulfill.

Genesis 34:1-5

Context: The account of Dinah's defilement by Shechem.

Genesis 35:1-4

Context: God's renewed command to go to Bethel and Jacob's purging of idols.

Exodus 34:23-24

Context: God's promise that no one will desire Israel's land when they go up to appear before Him, demonstrating divine restraint.

Joshua 2:9-11

Context: Rahab's testimony that the terror of Israel had fallen on the Canaanites.

Leviticus 26:36

Context: God's warning that disobedience will result in faintness of heart and fear even at the sound of a shaken leaf.

Ezekiel 21:7

Context: Prophecy that hearts will melt and knees become weak as water in judgment.

2 Samuel 24:11-15

Context: David's sin of numbering Israel and the resulting pestilence as divine chastening.

2 Corinthians 5:11

Context: Paul's statement that knowing the terror of the Lord motivates him to persuade men.

2 Thessalonians 1:7-10

Context: Description of Christ's return in flaming fire taking vengeance on the disobedient.

1 Peter 3:14

Context: Exhortation not to be afraid of the terror of man.

Historical References

John Trapp, Puritan commentator

Context: Weaver quotes Trapp's vivid description of war as 'the slaughterhouse of mankind' to illustrate the destructive nature of conflict.

John Calvin, commentator

Context: Calvin's commentary on Genesis 34 is cited regarding the severity of Dinah's violation and the blame partly attributed to her curiosity.

Matthew Poole, commentator

Context: Poole's commentary is referenced to emphasize that Dinah put herself out of her father's protection.

Keil and Delitzsch, commentators

Context: Their commentary is cited to estimate Dinah's age as between 13 and 15.

William Penn, founder of Pennsylvania

Context: Weaver quotes Penn's observation that people fear man's laws more than God's because the punishment seems nearer.

Book: 'Remarkable Incidents and Marvelous Answers to Prayer'

Context: Weaver mentions this old book as a source of encouragement showing God's power and protection throughout history.

Important Quotes

There is a terror that comes from man, and there is a terror that comes from God. And certainly the divine terror is far, far worse than what you and I would call just human terror.

Significance: Establishes the central contrast of the sermon between human and divine fear.

While there was sin in Jacob's house, while there was disobedience in Jacob's life, when there was wickedness in his family, he was afraid of his neighbors. But when he got right with God and repented and put away his false gods, now his neighbors are afraid of him.

Significance: Summarizes the reversal that obedience brings: from fearing man to being feared by enemies through God's terror.

God's terror is a two-edged sword. That means it cuts both ways. God can be a terror, not just to his enemies, but also to his people when they sin against him.

Significance: Highlights the dual nature of divine terror as both protection and judgment.

Knowing therefore the terror of the Lord, we persuade men.

Significance: Key verse used to argue that awareness of God's judgment should motivate evangelism.

People are more afraid of the laws of man than the laws of God, because their punishment seems to be the nearest.

Significance: William Penn's quote used to illustrate the misplaced fear of humanity.

If we want that divine terror on our side and working for us instead of against us, we have to do like Jacob: put away all of our strange gods, our strange sins, our wickedness, our disobedience, and bring our lives in conformity to his word.

Significance: Practical application calling for repentance and obedience to experience God's protective terror.

Discussion Questions

How does the distinction between human terror and divine terror challenge the way you typically think about fear?

Context: Weaver opens by contrasting the two, citing Luke 12:4-5.

In what ways might we, like Jacob, 'stop short of the will of God' in our own lives, and what are the potential consequences?

Context: Jacob's failure to go all the way to Hebron led to tragedy.

What 'strange gods' or idols might we need to put away in order to experience God's protective terror?

Context: Jacob commanded his household to put away idols before going to Bethel.

How should the reality of God's judgment (the terror of the Lord) affect our motivation for evangelism?

Context: Weaver cites 2 Corinthians 5:11 and 2 Thessalonians 1.

Why do you think people often fear human consequences more than divine consequences? How can we cultivate a proper fear of God?

Context: Weaver quotes William Penn and discusses the nearness of human punishment.

Can you share a time when you experienced God's protective hand in a dangerous situation?

Context: Weaver mentions God's preservation often without our knowledge.

Applications

Remain under God-ordained authority

Summary: Young people should stay under parental protection to avoid unnecessary danger and temptation.

Evidence: Weaver says, 'When young people remove themselves out from under the authority of their parents, they're asking for trouble.'

Avoid worldly entanglements

Summary: Believers should not mix with the wrong people in wrong places doing wrong things, as it leads to harm.

Evidence: Weaver warns, 'Don't go to stupid places with stupid people and do stupid things. You are always going to be the loser.'

Repent and remove idols

Summary: To have God's terror working for us, we must put away all sins and idols, conforming our lives to His Word.

Evidence: Weaver states, 'If we want that divine terror on our side... we have to do like Jacob: put away all of our strange gods.'

Fear God more than man

Summary: Believers should cultivate a greater fear of God's eternal judgment than of temporal human threats.

Evidence: Weaver says, 'We ought to fear him rather than man.'

Use the terror of the Lord in evangelism

Summary: Knowing the reality of God's judgment should motivate us to persuade others to repent and believe the gospel.

Evidence: Weaver quotes 2 Corinthians 5:11 and explains, 'Why do we want to witness... We know that there is a judgment.'

Consider the outcomes of actions

Summary: Before acting, believers should consider the potential consequences, as Jacob's sons failed to do.

Evidence: Weaver says, 'It's best not only to consider our actions, but also the outcome of our actions and the result of our actions.'

deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-05T19:01:48Z

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Clean Transcript

Divine Terror

Clean readable transcript. This view follows the Commentary.net cleaned segment text while preserving timestamps for audio follow-along.

So Genesis 35. Genesis 35. And for the beginning, we're just going to read verse 5. We will certainly come back to the context momentarily. But Genesis 35 and verse 5, the title of the message is "Divine Terror." Divine Terror. Notice Genesis 35 and verse 5. The Bible says, "And they journeyed, and the terror of God was upon the cities that were round about them. And they did not pursue after the sons of Jacob." Terror is a word that brings chills upon anyone. We use the word regularly and at the same time, we really do not understand the impact and the implications of the word terror or the different kinds of terror.
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I've heard people say, "Well, I was terrified." But in reality, they were not terrified. They may have been mortified or stupefied or humiliated, but they really and truly were not terrified. There is a terror that comes from man, and there is a terror that comes from God. And certainly the divine terror is far, far worse than what you and I would call just human terror. Our Lord in Luke chapter 12 verses 4 and 5 said this: "And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him."
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You know, it's mighty strange that oftentimes men fear other men, but they certainly do not fear the sovereign, omnipotent God of heaven and earth. We fear harm and death at the hands of men, but we do not fear harm and death at the hands of God. There is a verse in Deuteronomy chapter 32 in verse 25 where God says, "The sword without, and terror within, shall destroy both the young man and the virgin, the suckling also with the man of gray hairs." But note what he said: "The sword without, and terror within." So anytime there is the sword without, there's always going to be terror within. Terror is destructive in nature and it will render anyone absolutely helpless in the face of death. So whenever you have war on the outside, usually there's going to be some type of terror on the inside.
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And the interesting thing is the Apostle Paul used this same truth in 2 Corinthians chapter 7 verse 5. Here's what he said: "For, when we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears." So fightings and fears always go together. War and terror always go together. Fear and faintness always go together. And the faint-hearted are always fearful. And the fearful are always faint-hearted. It was John Trapp, the Puritan, who said this: "War is the slaughterhouse of mankind and the hell of this present world. It hews itself away through a wood of men, and lays heaps upon heaps, as Samson did in Judges 15, but not with the jawbone of an ass, and one after another, but in a minute of time, and by the mouth of a murdering piece." And so you look around and you think, "Boy, Samson did a mighty good job with the jawbone of an ass." But look what a drone will do. And look what a missile will do. And look what all kind of bombs will do. And that's what he's talking about in a minute.
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So fighting fears are going to be demonstrated in the context of Genesis 34 and 35. Now, you remember how Jacob had gone to Paddan Aram to get a wife. And he stayed there and he served Laban 14 years, actually more, but the first seven for Leah and the second seven for Rachel and the last for the cattle that he got. And of course, there arose a problem then between Laban and Jacob.
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And if you look in Genesis 31 at verses 2 and 3, you'll read this. Genesis 31. Look, if you would please, at verses 2 and 3. The Bible says, "And Jacob beheld the countenance of Laban, and, behold, it was not toward him as before. And the Lord said unto Jacob, Return unto the land of thy fathers, and to thy kindred; and I will be with thee."
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Now, let me just stop there and point this out. Jacob understood that there were problems and going to be real problems between himself and his father-in-law. Not only when he realized that God spoke in verse 3 and told Jacob, "Return unto the land of thy fathers." So go back to Canaan, but look what else he said: "and to thy kindred; and I will be with thee." So Jacob was not just simply to return to the land, but he was also to return to his own kindred. Now, in case Jacob did not understand, if you'll skip down to verse 13 of Genesis 31, God says it again. He says, "I am the God of Bethel, where thou anointedst the pillar, and where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy kindred." Now Jacob, of course, began his journey to come back into Canaan land, and I want you to understand that his father was still alive, but his father lived in Hebron in the land of Canaan.
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So if you look in Genesis 35, and let's begin reading there with verse 27. Genesis 35, verse 27. Let me just set it up for you. "And Jacob came unto Isaac his father unto Mamre, unto the city of Arba, which is Hebron, where Abraham and Isaac sojourned. And the days of Isaac were an hundred and fourscore years. And Isaac gave up the ghost, and died, and was gathered unto his people, being old and full of days: and his sons Esau and Jacob buried him." So when Jacob began to come back into the land, his father is still alive. And of course, when his father dies, he and Esau come together and they bury him. Now, you remember the story that when Jacob started back into the land, he was fearful of his brother Esau. And the reason he was fearful is very simple, because in Genesis 27, Esau threatened to kill him.
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And that is one reason he got out of the country and he was going to Paddan Aram to get himself a wife as well. So now he's got to come back. And you remember how he wrestled with the angel at the brook. And so when he crossed over the brook, he then separated his family and he separated his animals as well. And he sent a present to Esau.
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And he told his servant, said, "When Esau meets you and he asks, 'What are these?' then you just say, 'These are the blessings of God that my servant Jacob has given unto you,'" etc. Anyhow, they meet. Jacob has been afraid and they meet and Esau hugs his neck. And Esau says, "Look, what I want you to do is come with me to Mount Seir and live with me. And I'm going to leave you some men and they're going to help drive the animals to Mount Seir." Jacob said, "No, no, no. No," he said, "I can't do that." He said, "The children are young and the animals are tender and I've got to go very slow. You go ahead, and I will meet you." Now, let me show you. Look at Genesis chapter 33 and notice, if you would please, verse 14. Genesis 33 verse 14, here is what he says to Esau: "Let my lord, I pray thee, pass over before his servant: and I will lead on softly, according as the cattle that goeth before me and the children be able to endure, until I come unto my lord unto Seir."
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Well, Jacob had no intention of going to Seir. God had told him to go to the land of his kindred. So obviously this was a lie or at least a deception on Jacob's part because Jacob certainly stopped short of Seir and he also stopped short of Bethel. Seir, by the way, was south of the Red Sea, and Succoth and Shechem where he stopped was also not near Seir at all. So look, if you would, in Genesis 33 beginning there with verse 17. Watch this. Genesis 33 verse 17: "And Jacob journeyed to Succoth, and built him an house, and made booths for his cattle: therefore the name of the place is called Succoth." And Jacob came to Shalem, a city of Shechem, which is in the land of Canaan, when he came from Paddan Aram; and pitched his tent before the city. Now look what he did: "And he bought a parcel of a field, where he had spread his tent, at the hand of the children of Hamor, Shechem's father, for an hundred pieces of money. And he erected there an altar, and called it El-elohe-Israel."
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So, although Succoth and Shechem happen to be in the land of Canaan, they're not Hebron, and they're not Bethel. And God has told him, therefore, to get up and return to the land of his kindred, and also told him to return to Bethel. So he has now bought land. Succoth evidently was a temporary stopping point for him, because the word just simply means "booths." And he was trying to keep his cattle, I suppose, in a corral. But Succoth was also south of the Jabbok and also east of the Jordan River. And from Succoth then, he moved to Shalem, the city of Shechem. It was in the land of Canaan, but it was not Bethel and it certainly was not Hebron. He was close, but he was not there. Now, he was to return to Bethel, and he was to return to the God of Bethel.
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Here's what I want you to understand. He stopped short of the will of God. He did not go where God directed him to go. His father was in Hebron. God said, "Return not just only to the land of thy kindred, but to thy kindred as well." So if Jacob had obeyed God and returned to his father in Hebron, then Bethel would have been no more than 30 miles away. So he would have been certainly right there in the area as well.
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Now, if you look in Genesis 28, here's why God says for him to return to Bethel. Genesis chapter 28 beginning there with verse 16, when he was fleeing from Esau and obeying his father at the same time to go get a wife out of Paddan Aram, God opened his eyes and God revealed himself to him in this passage. So look in Genesis 28 in verse 16: "And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father's house in peace; then shall the Lord be my God: and this stone, which I have set for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee." So I want you to know that Jacob understood where Bethel was. He also understood the God of Bethel. Now, what I want to point out is what happened to Jacob and his family as he stopped short of the will of God.
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He has now purchased some land, pitched his tent, settled his family in Canaan, but not near his kindred. And the interesting thing is the people with whom he settled were pagans to the nth degree. Now Hamor was the father of Shechem. He was a Hivite. You remember when Israel came out of Egypt, God told him to kill all of the inhabitants of Canaan. And among those inhabitants were the Hivites, the Jebusites, the Girgashites, all of these "-ites." And so here he is settling now among these pagan people and not going to his kindred the way God has said.
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Now, if you look in Genesis 34 and verse 2, I'm going to come back here. Genesis 34 and verse 2, just to show you, he was a Hivite, and that's where he settled. "And when Shechem the son of Hamor the Hivite, prince of the country..." So he's settling now among the Hivites. He's settling among the people who are wicked.
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Now, let me tell you what happened. Look, if you would please, beginning there in verse 1. "And Dinah the daughter of Leah, which she bare unto Jacob, went out to see the daughters of the land. And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her, and lay with her, and defiled her. And his soul clave unto Dinah the daughter of Jacob, and he loved the damsel, and spake kindly unto the damsel. And Shechem spake unto his father Hamor, saying, Get me this damsel to wife. And Jacob heard that he had defiled Dinah his daughter: now his sons were with his cattle in the field: and Jacob held his peace until they were come."
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So Dinah goes out to see the daughters of the land. And many of the commentators say that undoubtedly there was some type of feast or festival that was going on where a lot of people would be gathered together. Whether that's accurate or not, I do not know. It may have been just curiosity. She may be wanting to see. But she went out to see the daughters of the land. And of course, at this time, it was Shechem, the son of Hamor, who took Dinah and raped her and defiled her. And of course, now word comes back to Jacob. And of course, Jacob waits until his sons come home. I want to just read to you very quickly what three men said, commentators about this.
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First one is John Calvin. He says this chapter records a severe contest with which God again exercised his servant. How precious the chastity of his daughter would be to him. When therefore he heard that she was violated, this disgrace would inflict the deepest wound of grief upon his mind. Yet soon his grief has trebled or tripled when he hears that his sons from the desire of revenge having committed a most dreadful crime.
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But let us examine everything in order. Dinah is ravished because having left her father's house, she wandered about more freely than that which was proper. She ought to remain quietly at home, as both the apostle teaches and nature itself dictates. For to girls the virtue is suitable, which is the proverb which applies to women that they should be keepers of the house. Therefore fathers of families are taught to keep their daughters under strict discipline if they desire to preserve them free from all dishonor.
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Now listen to what he says: "For if a vain curiosity was so heavily punished in the daughter of holy Jacob, not less danger hangs over weak virgins at this day if they go too boldly and eagerly into the public assemblies and excite the passions of youth toward themselves. For it is not to be doubted that Moses in part cast the blame of the offense upon Dinah herself when he said, 'she went out to see the daughters of the land,' where she ought to remain under her mother's eyes in the tents." Listen to Matthew Poole. "Thus she put herself out of her father's protection."
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"Merely out of a vain humor exposed both herself and others to temptation, which was worse because it was amongst them that had no fear of God to restrain them from the most enormous crime." Listen, she was now 14 or 15 years old. And when you get to Keil and Delitzsch, Keil and Delitzsch says that Dinah was probably between 13 and 15. So here then is a young girl that goes out without her father's protection, without her brother's protection, and she's ravished.
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Now, Shechem, in one sense of the word, I guess was halfway decent and halfway honorable because he came to his father and he said, "I want this damsel to wife. Get me this damsel to wife." He said, "I don't care how much the dowry is. I just want to marry her." So Hamor and Shechem then go to Jacob. And Jacob just holds his peace until his sons come in from the field. And the boys said to Hamor and to Shechem, "Well, we could never give our daughter to one that is uncircumcised." Now, if you want to marry our daughter—and you read that they talk about "our daughter," you know, it was Jacob's daughter. But they said, "It's our daughter." You know, "If you want to marry our daughter, then you have to be like us."
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"You have to be circumcised. And if you're not going to be circumcised, that's just all there is to it. We're not going to give our daughter to you." And so Hamor and Shechem went back to the men of the city and said, "Look, all we've got to do is be circumcised. And will not all their cattle be ours? Everything that—in other words, we will absorb them."
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"We will end up getting them. And this is just a small price to pay to enrich ourselves with what they possess." And so all the men of the city agreed and they were all circumcised. And the third day when they were sore and could hardly move, Simeon and Levi took a sword and went into the city and killed every man. Not only killed the men, but they also took the women and the children and all the cattle and brought them back.
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And when Jacob found out what had happened, this is why Calvin said his trouble was soon to be in grief, was soon to be troubled or tripled. He said to his boys, "You've made me to stink in the eyes of the inhabitants of the land, and they'll soon gather themselves together and wipe me out."
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Now, before I go farther, I want to make a couple of very clear points. The first one is this. When young people remove themselves out from under the authority of their parents, they're asking for trouble. And when I say young people, I'm not talking about three or four year old child. I'm talking about teenagers. I'm talking about young people who are still at home that may be no longer teenagers, but they're still at home, and especially young women. When you remove yourself from that protection, you're asking for trouble. Now, every parent, every decent father and mother desire to save their children from heartache, grief, and trouble. Unhappily, most young people will never listen. You've seen that little wall plaque that says, "Attention teenagers: Run away now while you know everything and can do everything. You don't need anybody."
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Well, the truth of the matter is, that's what most young people think. They think they're grown up when they're not grown up. They think they're mature when they're not mature. If they really were mature, they wouldn't be thinking the way they were thinking. But I tell people, I can honestly prove that light travels faster than sound. Because the counseling advice I gave my kids at 18, they never heard till they were 40. And you see, the truth of the matter is this. Most of the young people, when they see mom and dad trying to protect them and help them and keep them out of trouble, they think they're old fuddy-duddies and they're old fogies and this kind of thing. And they don't understand until they get married and have children of their own. And then they understand their protective nature, father and mother. The second was this. When you get mixed up with the wrong people in the wrong place, doing the wrong things, do not expect to come out unharmed.
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I've said this another way, and I'm going to repeat it again. Don't go to stupid places with stupid people and do stupid things. You are always going to be the loser. Curiosity not only kills the cat, but it kills people too. Some years back, not far from where we live, there were three young boys who decided that they wanted to find out what it was like to sniff gas. And so they opened the gas tank of the lawnmower and put their noses in. And two of the young boys died in their own vomit.
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First time they ever did it. You know, let me tell you something. I've heard of people saying, "Well, I was just going to try this dope one time." And then they're hooked for the rest of their lives or until they die or until it kills them. And sometimes it kills them on the first time. If you never start something like that, you never have to quit. So don't go to stupid places with stupid people and do stupid things. The third one is this.
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You can win a battle, but you can lose the war. One battle is not necessarily the war. It was easy for Simeon and Levi to go in and kill all the men of the city because they couldn't fight back. But they couldn't kill all of the Hivites and all the Girgashites and all the Jebusites. So it's best not only to consider our actions, but also the outcome of our actions and the result of our actions.
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And this is why Jacob said, "You've made me stink. Now, all these people are going to environ me around and they're going to cut me off and they're going to kill us." So it's best sometime that we consider the outcome of our actions before we actually do certain things. And the fourth one would be this. Oftentimes, heartache and danger are great incentives to draw us near to God. When I say that, probably what entered into Jacob's mind was how God got him out of distress the first time with Esau when he was fleeing. And he began to think, "You know, I better get right with God and besides that it's time for me to get out of Dodge. I just need to get away from here because these people will take care of me."
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Now look at Genesis 35 in verse 1. To me, this is amazing. Look in Genesis 35 in verse 1: "And God said unto Jacob, Arise, go up to Bethel, and dwell there: and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother." You know, I read this passage and I thought, didn't God just tell him twice to do the same thing previously? Yes, he did. There's a difference between humans and God, obviously, because probably if this had been my child, by this time I'd have been exceedingly perturbed and said, "Haven't I already told you this two times? What's wrong with you? Are you deaf? Are you mentally handicapped? What's wrong with you? Can't you listen? Can't you pay attention?" God doesn't say anything like that. He just looks to Jacob and said, "All right, arise, go to Bethel." He'd already told him twice.
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Now watch, if you would, please, I'm pointing out the fact that oftentimes when we're in danger, when we're in distress, it is indeed time to get right with God. So look, if you would, at verse 3: "And let us arise, and go up to Bethel; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went." Now he's recalling the fact that yes, God did help him in the time of trouble, and I'm in trouble again, and maybe God will help me this time as well. But here is an interesting thing. Jacob now asked his followers as well as family to put away their idols and their false gods. Look in verse 2: "Then Jacob said unto his household, and to all that were with him, Put away the strange gods that are among you, and be clean, and change your garments: and let us arise, and go up to Bethel; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went."
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"And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears; and Jacob hid them under the oak which was by Shechem." Can you imagine? Jacob even allowing someone in his house to have strange gods. Do you remember it was Rachel who stole her father's statue of a god? Remember that? And why are the earrings? Because usually these earrings were dedicated to some false gods and they were being worn as what you and I would call lucky charms. So there was a religious significance even to these earrings. And so he says, "Look, put away your strange gods. Wash yourself, get clean. We're going to go back and we're going to go to Bethel." Then so he packs up his family and his followers and leaves. And look in verse 5: "And they journeyed: and the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob."
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Wow. I want you to know something: where evil exists and men are away from God, nothing is right on any side, but only grace and mercy can overrule the evil and set things right. That's why God said, "Jacob, get up and do what I told you to do. Go back to Bethel."
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So notice, if you would please. It was nothing less than the terror of God that could keep Jacob safe. Stop and think of all of the heathen that were around about him. And when they heard that all the Shechemite men had been slaughtered, what is to stop them from coming together and just riding straight over Jacob and his family? And since Jacob and his family were traveling, that's an easy time to ambush them. So it took nothing more than the absolute divine terror of God to protect them. By the way, the word "terror" here literally means terror or fear. And the reason the Canaanites did not pursue Jacob was simply because the terror of God was upon them.
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I don't doubt that they were exasperated at what Simeon and Levi did. I do not doubt one moment that they wanted revenge. I do not doubt one moment that they talked about it, but it was the terror of God that prevented them.
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Now, in the way of duty is the way of safety. I want to point this out. I want you to understand this. I want you to write it down in your mind. While there was sin in Jacob's house, while there was disobedience in Jacob's life, when there was wickedness in his family, he was afraid of his neighbors. But when he got right with God and repented and put away his false gods, now his neighbors are afraid of him. Okay. I want to show you how God can sovereignly restrain. I want you to turn in your Bibles, if you would, to the book of Exodus, chapter 34. Exodus 34. You remember.
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God tells Israel as they enter into Canaan that they are to take a sword in their hand and they're to utterly exterminate the Hittites, the Girgashites, the Hivites, the Jebusites, any of those seven nations. God says, "Wipe them out." Now, the truth of the matter is, although they killed a lot of people, they did not kill everybody. And they enslaved those that they did not kill. OK.
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Now, here's the interesting thing. God demands that all the males in Israel appear before him three times a year for those seven annual feasts. Now, usually the women and children would go as well, but the women and children were not required to go. But the men were required to go three times a year. Okay. So here's my question: with all the men up in Jerusalem worshiping God and doing as God commands, what is to stop those remaining Canaanites from overpowering the family, murdering them and taking their land and taking their houses back?
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No one was there to protect them. And if the women and children went, everything would be vacant. Anyhow, all they'd have to do is move in and just take it. Well, look what God says. Exodus 34, watch verse 23. God says, "Thrice in the year shall all your men children appear before the Lord God, the God of Israel." Look what he said: "For I will cast out the nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou shalt go up to appear before the Lord thy God thrice in the year." God says they will not only not attack, they won't even desire to have their land back. So God is very powerful in his restraining power.
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The safest place for any child of God to be is right smack dab in the middle of God's will. When we are right with God, living in obedience to him and exercising dominion as he commanded, it is his terror that terrifies our enemies. Let me show you. Look in your Bibles to the book of Joshua chapter 2. Joshua chapter 2. I want you to note, if you would, beginning there with verse 9. I want you to see what Rahab said to the two spies that came to her. Watch carefully. Joshua chapter 2 beginning with verse 9. She's hiding them. And let's look at verse 8: "And before they were laid down, she came up unto them upon the roof; and she said unto the men, I know that the Lord hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you. For we have heard how the Lord dried up the water of the Red sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed."
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"And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you: for the Lord your God, he is God in heaven above, and in earth beneath." Now note, if you would please, I find this also very interesting. The Bible says in verse 9, "And she said unto the men, I know that the Lord hath given you the land, and that your terror..." Now it was really God's terror, but his terror was associated with his people. And so they identified his terror with his people. She said, "We know that God has given you this land." Now we rejoice and we thank God when his terror is against our enemies. We rejoice and thank God when God sovereignly protects us and preserves us. I do not know how many times God has preserved me. I can certainly name sometimes, but oftentimes he preserves us without our knowledge.
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We should always be thankful for that. There's a book that I have, a very, very old book. In fact, it's almost falling apart. And the title of the book is "Remarkable Incidents and Marvelous Answers to Prayer." And it's a book about this thick. And it just tells some of the most astounding things that has happened to the saints of God down through the ages. And if I ever get discouraged or if I ever get down, all I've got to do is read just a couple of pages in that book. And I see the greatness and the power of God very easily and clearly displayed.
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So we can realize God's preservation and God's protection, and we can thank him for his terror upon our enemies and subduing them. But may I point something out? God's terror is a two-edged sword. That means it cuts both ways. God can be a terror, not just to his enemies, but also to his people when they sin against him. If you look in your Bibles to the book of Leviticus chapter 26, you will find this also in Deuteronomy 28. But I want you to see in Leviticus chapter 26 verse 36 and what God says. This, of course, deals with the curses and the blessings. Leviticus 26 and verse 36. Look what God says: "And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth."
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"And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies." God said if you disobey me, I will send such fear and faintness into your heart that a wind blowing a dead leaf, shaking it, will cause you to be terrified and scared out of your skin. You'll flee when nobody's pursuing you. You know, you'll just be simply weak and afraid and fainting. Now turn over, if you would please, to the book of Ezekiel chapter 21. I want you to see it again. Ezekiel chapter 21, and look how God says this to Ezekiel. Ezekiel 21, and let's begin reading there with verse 1. You've always heard the expression "weak as water." Okay. I want you to watch Ezekiel 21 verse 1: "And the word of the Lord came unto me, saying, Son of man, set thy face toward Jerusalem, and drop thy word toward the holy places, and prophesy against the land of Israel, and say to the land of Israel, Thus saith the Lord; Behold, I am against thee, and will draw forth my sword out of his sheath, and will cut off from thee the righteous and the wicked. Seeing then that I will cut off from thee the righteous and the wicked, therefore shall my sword go forth out of his sheath against all flesh from the south to the north: that all flesh may know that I the Lord have drawn forth my sword out of his sheath: it shall not return any more. Sigh therefore, thou son of man, with the breaking of thy loins; and with bitterness sigh before their eyes. And it shall be, when they say unto thee, Wherefore sighest thou? that thou shalt answer, For the tidings; because it cometh."
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Now watch: "And every heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be weak as water: behold, it cometh, and shall be brought to pass, saith the Lord God." In other words, he's talking about judgment. And he says, "What is going to precede my judgment? It's your heart is going to melt. Your hands will be feeble. Your spirit will be faint and your knees will be as weak as water."
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Now, let me tell you something. Sin is grievous, and it is especially grievous to the Lord God. It is far more grievous when it comes from one of his children.
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I want you to look in your Bibles to 2 Samuel chapter 24. Go back to 2 Samuel 24. Everyone knows that David was a man after God's own heart. And although David sinned with Bathsheba, Uriah, that incident, there was another sin of David. And that was when David numbered Israel. Israel was not to be numbered except in the time of war. And when they were numbered, the half shekel of the sanctuary had to be taken for them. David had the people numbered when there was no war. And he did not take the half shekel.
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So what he wanted to do was just simply glory in the fact that he had a lot of fighting men. And even Joab, as wicked as Joab was, he knew that that was not right. He knew that that was wrong. And so David prevailed and Joab and some of the other men went out and numbered most of Israel. They did not number the Levites. And the Bible tells us that the thing was a stench to Joab. And so God now is about to judge David. But look in 2 Samuel chapter 24 beginning there with verse 11: "For when David was up in the morning, the word of the Lord came unto the prophet Gad, David's seer, saying, Go and say unto David, Thus saith the Lord, I offer thee three things; choose thee one of them, that I may do it unto thee. So Gad came to David, and told him, and said unto him, Shall seven years of famine come unto thee in thy land? or wilt thou flee three months before thine enemies, while they pursue thee?"
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"Or that there be three days' pestilence in thy land? now advise, and see what answer I shall return to him that sent me. And David said unto Gad, I am in a great strait: let us fall now into the hand of the Lord; for his mercies are great: and let me not fall into the hand of man." Now David gets three choices. But David says, "I'm not going to make that choice. I'd rather fall in the hand of God." And of course, what God did, God sent the pestilence. And if you look at verse 15, here's what happened: "So the Lord sent a pestilence upon Israel from the morning even to the time appointed: and there died of the people from Dan even to Beer-sheba seventy thousand men." Here's a man after God's own heart who sinned and God judged him severely. I tell people, when I was a teenager, I talked back to my father. One time. Just once. And when he got through with me, I learned the lesson, you don't talk back to your father.
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It was very simply done. Now, the point I'm trying to make is this. The punishment that I got was very swift, very sure, and very severe. Do you realize when God chastens us, if you read Hebrews chapter 12, it is for our good that we might be made partakers of his holiness. So just like my father was not going to let me get away with something that was awful and terrible and disrespectful and dishonorable, God's not going to let his children get away with anything like that, because the terror of God will cut two ways.
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It will deal with us when we sin against him. Now, here's another very important point. The terror of God is used in the New Testament as an incentive for evangelism. I want you to turn in your Bibles to 2 Corinthians chapter 5 and look, if you would please, at verse 11. 2 Corinthians chapter 5. Look, if you would, at verse 11. Here's what the Apostle Paul says. 2 Corinthians 5, verse 11: "Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences." But note what he says: "Knowing therefore the terror of the Lord, we persuade men." Why do we want to witness to our friends? Why do we want to witness to our families? Why do we want to witness to our children?
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We know that there is a judgment. We know who the judge is. We know what it's like to die without Jesus Christ. We know what it means to face the judge of all the earth. We know what it will be like for unbelievers when our Lord returns. How do we know those things? Because it's very plainly taught in the scripture. If you would turn in your Bibles to 2 Thessalonians chapter 1, 2 Thessalonians chapter 1. I think you'll understand why he said, "Knowing the terror of the Lord, we persuade men." Look in 2 Thessalonians chapter 1 beginning there with verse 7. 2 Thessalonians 1 verse 7: "And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day."
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What did he say? He said when our Lord returns, he's going to come back in flaming fire taking vengeance on them that know not God and that obey not the gospel of our Lord Jesus Christ, and they will be punished with everlasting destruction from the presence of the Lord and the glory of his power. And so we know the terror of God. And therefore, the apostle said, "Knowing the terror of God, we persuade men."
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We want them to understand. Yes, God is real. Judgment is real. Destruction is real. And you better listen. You better pay attention. So there is a terror of man. And there is a terror of God. But man's terror is nothing compared to God's terror. In fact, it was the Apostle Peter in 1 Peter 3 and verse 14 who said this: "But and if ye suffer for righteousness' sake, happy are ye: and be not afraid of their terror, neither be troubled."
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Will the wicked try to terrorize us? Yes. But the scripture says, "Be not afraid of their terror." Why? Because we know that the real terror is the divine terror, not the human terror. So let me again quote Luke chapter 12 verses 4 and 5, where our Lord said, "And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him." Divine terror.
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Now, let me try to make some applications. I want you to think with me, please. If we understood the terror of the Lord, I believe it would move us to greater obedience and a greater love and a greater worship for him. Because we understand that sin is exceedingly grievous and we do not want to dishonor our heavenly Father. We certainly do not want to despise him. And the scripture teaches us that he sees and knows everything. There is no such thing as a secret sin with God. In fact, in Jeremiah chapter 23 and verse 24, God asked this question: "Can any hide himself in secret places that I shall not see him? saith the Lord. Do not I fill heaven and earth? saith the Lord." So we can't hide anything from God. In fact, Proverbs 15 in verse 3 says this: "The eyes of the Lord are in every place, beholding the evil and the good." And certainly that is true. So we have to understand that if we're going to be right with God, we have to be right with God mentally, emotionally, spiritually, as well as physically, because we cannot hide our sins from God.
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And if we really don't want to be chastened by him, we just need to do what's right. When I was a boy growing up, if I had to have a whipping, I'd much rather my mother do it, not my daddy. Because all I had to do was scream very loud and cry very hard and my mother would stop or really lighten up. Not my daddy. And I learned, "No, I don't want any more of that." You know, I did not want that. And so when God chastens us, we learn what's right and to be holy. The second is this. We have to learn that the terror of God may be used for us or it may be used against us.
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We certainly ought to appreciate the fact that God sovereignly protects and preserves us and that he terrifies our enemies and keeps them away and keeps them from doing their worst to us. We understand that. But I think it's very strange that men fear men more than God. And it's very strange that men contemplate the fear of man more than they contemplate the fear of God. William Penn, who was the founder of Pennsylvania, he was also a Quaker, but he made this statement. He said, "People are more afraid of the laws of man than the laws of God, because their punishment seems to be the nearest." In other words, we only think about that which is in time and not that which is in eternity. We think about what man can do and not what God can do.
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But the truth of the matter is, man's punishment may be nearer, but God's is far more full, total, complete, final, and absolute. So we ought to fear him rather than man. And if we want that divine terror on our side and working for us instead of against us, we have to do like Jacob: put away all of our strange gods, our strange sins, our wickedness, our disobedience, and bring our lives in conformity to his word. Divine terror is real and genuine.
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Father, in the name of Jesus Christ, we bow to you this day. We thank you for your word. We thank you for your truth. And Lord, we thank you for protecting us and preserving us. We thank you, Lord, for restraining our enemies. We thank you, Father, even for the chastisement that you give us. And, Lord, I pray that it will lead to our holiness and our obedience, that we would serve thee acceptably with reverence and godly fear. In thy name we pray. Amen.
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Now, let me try to make some applications. I want you to think with me, please. If we understood the terror of the Lord. I believe it would move us to greater obedience and a greater love and a greater worship for him. Because we understand that sin is exceedingly grievous and we do not want to. Dishonor. Our heavenly father, we certainly do not want to despise him. And the scripture teaches us that he sees and knows everything. There is no such thing as a secret sin with God. In fact, in Jeremiah, chapter 23 and verse 24, God asked this question. Can any hide himself in secret places that I shall not see him, said the Lord? Do not I fill heaven and earth, said the Lord? So we can't hide anything from God. In fact, Proverbs 15 in verse 3 says this, the eyes of the Lord in every place beholding the evil and the good. And certainly that is true. So we have to understand that if we're going to be right with God, we have to be right with God mentally, emotionally, spiritually, as well as physically as well, because we cannot hide our sins from God.
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And if we really don't want to be chastened by him, we just need to do what's right. When I was a boy growing up, if I had to have a whippet, I'd much rather my mother do it, not my daddy. Because all I had to do was scream very loud and and and and cry very and my mother would stop or really lighten up Not my daddy And I learned no, I don't want any more of that, you know, I did not want that and so when God chastens us We learn what's right and to be holy. The second is this. We have to learn that the terror of God may be used for us or it may be used against us.
#65 | 55:11 to 56:13 | cleaned
We certainly ought to appreciate the fact that God sovereignly protects and preserves us and that he terrifies our enemies and keeps them away and keeps them from doing their worst to us. We understand that. But I think it's very strange that men fear men more than God. And it's very strange that men contemplate the fear of man more than they contemplate the fear of God. William Penn, who was the founder of Pennsylvania, he was also a Quaker, but he made this statement. He said people are more afraid of the laws of man than the laws of God, because their punishment seems to be the nearest. In other words, we only think about that which is in time and not that which is in eternity. We think about what man can do and not what God can do.
#66 | 56:13 to 57:15 | cleaned
But the truth of the matter is man's punishment may be nearer But God's is far more full, total, complete, final, and absolute. So we ought to fear him rather than man. And if we want that divine terror on our side and working for us instead of against us, we have to do like Jacob, put away all of our strange gods, our strange sins, our wickedness, our disobedience, and bring our lives in conformity to his word. Divine terror is real and genuine.
#67 | 57:16 to 58:11 | cleaned
Father, in the name of Jesus Christ, we bow to you this day. We thank you for your word. We thank you for your truth. And Lord, we thank you for protecting us and preserving us. We thank you, Lord, for restraining our enemies. We thank you, Father, even for the chastisement that you give us. And, Lord, I pray that it will lead to our holiness and our obedience, that we would serve thee acceptably with reverence and godly fear. In thy name we pray. Amen.
#68 | 58:12 to 58:43 | cleaned
so so you
#69 | 58:52 to 59:20 | cleaned

deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-05T19:01:48Z

Divine Terror

John Weaver | Freedom Ministries

Pastor John Weaver explores the concept of 'Divine Terror' from Genesis 35:5, contrasting the fear of man with the fear of God. Using Jacob's journey back to Bethel after the Shechem incident, he illustrates how disobedience leads to danger and fear of enemies, while repentance and obedience bring God's protective terror upon adversaries. The sermon emphasizes that God's terror is a two-edged sword: it protects the obedient but also chastens His sinning children. Applications include the necessity of parental authority, avoiding worldly entanglements, and using the reality of divine judgment as motivation for evangelism and holy living.

Introduction: The Reality of Terror

Weaver introduces the topic by reading Genesis 35:5 and distinguishing between human terror and divine terror, citing Luke 12:4-5 to emphasize that God's terror is far worse.

Scripture Reading — Genesis 35:5

"And they journeyed, and the terror of God was upon the cities that were round about them. And they did not pursue after the sons of Jacob."

The Connection Between War and Terror

Using Deuteronomy 32:25 and 2 Corinthians 7:5, Weaver explains that external conflict always brings internal fear, and that war and terror are inseparable.

Scripture Reading — Deuteronomy 32:25

"The sword without, and terror within, shall destroy both the young man and the virgin, the suckling also with the man of gray hairs."

But note what he said:

Scripture Reading — Deuteronomy 32:25

"The sword without, and terror within."

And the interesting thing is the Apostle Paul used this same truth in 2 Corinthians chapter 7 verse 5. Here's what he said:

Scripture Reading — 2 Corinthians 7:5

"For, when we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears."

Jacob's Disobedience and Its Consequences

Weaver recounts Jacob's failure to return fully to his kindred as God commanded, stopping short at Succoth and Shechem, which led to Dinah's defilement and the massacre by Simeon and Levi.

Scripture Reading — Genesis 31:2-3

"And Jacob beheld the countenance of Laban, and, behold, it was not toward him as before. And the Lord said unto Jacob, Return unto the land of thy fathers, and to thy kindred; and I will be with thee."

Scripture Reading — Genesis 31:13

"Return unto the land of thy fathers."

Scripture Reading — Genesis 31:13

"I am the God of Bethel, where thou anointedst the pillar, and where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy kindred."

Now Jacob, of course, began his journey to come back into Canaan land, and I want you to understand that his father was still alive, but his father lived in Hebron in the land of Canaan.

So if you look in Genesis 35, and let's begin reading there with verse 27. Genesis 35, verse 27. Let me just set it up for you.

Scripture Reading — Genesis 35:27-29

"And Jacob came unto Isaac his father unto Mamre, unto the city of Arba, which is Hebron, where Abraham and Isaac sojourned. And the days of Isaac were an hundred and fourscore years. And Isaac gave up the ghost, and died, and was gathered unto his people, being old and full of days: and his sons Esau and Jacob buried him."

Scripture Reading — Genesis 33:14

"Let my lord, I pray thee, pass over before his servant: and I will lead on softly, according as the cattle that goeth before me and the children be able to endure, until I come unto my lord unto Seir."

Scripture Reading — Genesis 33:17-20

"And Jacob journeyed to Succoth, and built him an house, and made booths for his cattle: therefore the name of the place is called Succoth."

And Jacob came to Shalem, a city of Shechem, which is in the land of Canaan, when he came from Paddan Aram; and pitched his tent before the city. Now look what he did:

Scripture Reading — Genesis 33:17-20

"And he bought a parcel of a field, where he had spread his tent, at the hand of the children of Hamor, Shechem's father, for an hundred pieces of money. And he erected there an altar, and called it El-elohe-Israel."

Scripture Reading — Genesis 28:16-22

"And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father's house in peace; then shall the Lord be my God: and this stone, which I have set for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee."

Lessons from Dinah's Tragedy

Repentance and the Journey to Bethel

God again commands Jacob to go to Bethel; Jacob responds by purging idols from his household, and as they journey, the terror of God falls on the surrounding cities, protecting them.

Now look at Genesis 35 in verse 1. To me, this is amazing. Look in Genesis 35 in verse 1:

Scripture Reading — Genesis 35:1-4

"And God said unto Jacob, Arise, go up to Bethel, and dwell there: and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother."

The Protective Power of Divine Terror

Scripture Reading — Joshua 2:9-11

"And before they were laid down, she came up unto them upon the roof; and she said unto the men, I know that the Lord hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you. For we have heard how the Lord dried up the water of the Red sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed."

Divine Terror as a Two-Edged Sword

God's terror not only protects but also judges His own people when they sin, as seen in Leviticus 26:36, Ezekiel 21:7, and the example of David's punishment in 2 Samuel 24.

Now, let me tell you something. Sin is grievous, and it is especially grievous to the Lord God. It is far more grievous when it comes from one of his children.

Scripture Reading — 2 Samuel 24:11-15

"For when David was up in the morning, the word of the Lord came unto the prophet Gad, David's seer, saying, Go and say unto David, Thus saith the Lord, I offer thee three things; choose thee one of them, that I may do it unto thee. So Gad came to David, and told him, and said unto him, Shall seven years of famine come unto thee in thy land? or wilt thou flee three months before thine enemies, while they pursue thee?"

The Terror of the Lord as an Evangelistic Incentive

Weaver cites 2 Corinthians 5:11 and 2 Thessalonians 1:7-10 to argue that knowing the terror of the Lord should motivate believers to persuade others to flee from coming judgment.

Scripture Reading — 2 Corinthians 5:11

"Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences."

But note what he says:

Scripture Reading — 2 Corinthians 5:11

"Knowing therefore the terror of the Lord, we persuade men."

Why do we want to witness to our friends? Why do we want to witness to our families? Why do we want to witness to our children?

Scripture Reading — 2 Thessalonians 1:7-10

"And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day."

Applications: Living in the Fear of God

Weaver applies the message by urging greater obedience, appreciation for God's protection, and a proper fear of God over man, concluding with a call to put away sin and conform to God's Word.

Divine Terror

John Weaver | YouTube

Lecture Metadata	Details
Speaker	John Weaver
Source	YouTube
Media ID	OmoUVSyWknQ
Subject	Family Government
Course	The Christian Family: Children, Fatherhood, and Generational Faithfulness: The World And Times Of Jesse James
Genre	Sermon
Date	2020-01-22
Dictation Name
Book	Book 028: The Christian Family: Children, Fatherhood, and Generational Faithfulness — Chapter 28
Source Timed Segments	69

Lecture Guide

Outline

Introduction: The Reality of Terror: Weaver introduces the topic by reading Genesis 35:5 and distinguishing between human terror and divine terror, citing Luke 12:4-5 to emphasize that God's terror is far worse.
The Connection Between War and Terror: Using Deuteronomy 32:25 and 2 Corinthians 7:5, Weaver explains that external conflict always brings internal fear, and that war and terror are inseparable.
Jacob's Disobedience and Its Consequences: Weaver recounts Jacob's failure to return fully to his kindred as God commanded, stopping short at Succoth and Shechem, which led to Dinah's defilement and the massacre by Simeon and Levi.
Lessons from Dinah's Tragedy: Drawing from commentators, Weaver highlights the dangers of young people leaving parental protection, the peril of mixing with the wrong crowd, and the importance of considering the outcomes of actions.
Repentance and the Journey to Bethel: God again commands Jacob to go to Bethel; Jacob responds by purging idols from his household, and as they journey, the terror of God falls on the surrounding cities, protecting them.
The Protective Power of Divine Terror: Weaver explains that when Jacob was disobedient, he feared his neighbors; after repentance, his neighbors feared him. He cites Exodus 34:23-24 and Joshua 2:9-11 to show God's sovereign restraint of enemies.
Divine Terror as a Two-Edged Sword: God's terror not only protects but also judges His own people when they sin, as seen in Leviticus 26:36, Ezekiel 21:7, and the example of David's punishment in 2 Samuel 24.
The Terror of the Lord as an Evangelistic Incentive: Weaver cites 2 Corinthians 5:11 and 2 Thessalonians 1:7-10 to argue that knowing the terror of the Lord should motivate believers to persuade others to flee from coming judgment.
Applications: Living in the Fear of God: Weaver applies the message by urging greater obedience, appreciation for God's protection, and a proper fear of God over man, concluding with a call to put away sin and conform to God's Word.

Major Themes

Key Arguments

Disobedience leads to fear of man; obedience leads to fear of God upon enemies.

Jacob's fear of Esau and the Canaanites was replaced by God's terror on his enemies once he repented and obeyed.

Weaver states, 'While there was sin in Jacob's house... he was afraid of his neighbors. But when he got right with God... now his neighbors are afraid of him.'

God's terror is a two-edged sword, protecting the obedient and judging the disobedient.

Weaver argues that divine terror works both for and against God's people depending on their obedience.

Weaver says, 'God's terror is a two-edged sword. That means it cuts both ways.'

The fear of God should supersede the fear of man.

Weaver contends that people often fear human consequences more than divine judgment, which is a grave error.

Weaver quotes William Penn: 'People are more afraid of the laws of man than the laws of God, because their punishment seems to be the nearest.'

Repentance involves putting away idols and sins.

Jacob's command to his household to put away strange gods illustrates the necessity of cleansing from sin when returning to God.

Weaver says, 'If we want that divine terror on our side... we have to do like Jacob: put away all of our strange gods, our strange sins, our wickedness, our disobedience.'

Knowing God's terror should motivate evangelism.

The reality of eternal judgment should drive believers to warn others.

Weaver quotes 2 Corinthians 5:11 and explains, 'Why do we want to witness... We know that there is a judgment.'

Scripture References

Genesis 35:5: The key verse of the sermon, describing how the terror of God fell on the cities around Jacob's family.
Luke 12:4-5: Jesus' teaching to fear God who can cast into hell rather than man who can only kill the body.
Deuteronomy 32:25: God's warning that the sword without and terror within will destroy.
2 Corinthians 7:5: Paul's experience of fightings without and fears within, illustrating the link between external conflict and internal terror.
Genesis 31:2-3: God's command to Jacob to return to his kindred, which Jacob initially failed to fully obey.
Genesis 31:13: God reiterates His command for Jacob to return to the land of his kindred.
Genesis 35:27-29: Jacob's eventual arrival at Hebron and the death of Isaac.
Genesis 33:14: Jacob's deceptive statement to Esau about following him to Seir.
Genesis 33:17-20: Jacob's settlement at Succoth and Shechem instead of going directly to Bethel or Hebron.
Genesis 28:16-22: Jacob's vow at Bethel, which he later needed to fulfill.
Genesis 34:1-5: The account of Dinah's defilement by Shechem.
Genesis 35:1-4: God's renewed command to go to Bethel and Jacob's purging of idols.
Exodus 34:23-24: God's promise that no one will desire Israel's land when they go up to appear before Him, demonstrating divine restraint.
Joshua 2:9-11: Rahab's testimony that the terror of Israel had fallen on the Canaanites.
Leviticus 26:36: God's warning that disobedience will result in faintness of heart and fear even at the sound of a shaken leaf.
Ezekiel 21:7: Prophecy that hearts will melt and knees become weak as water in judgment.
2 Samuel 24:11-15: David's sin of numbering Israel and the resulting pestilence as divine chastening.
2 Corinthians 5:11: Paul's statement that knowing the terror of the Lord motivates him to persuade men.
2 Thessalonians 1:7-10: Description of Christ's return in flaming fire taking vengeance on the disobedient.
1 Peter 3:14: Exhortation not to be afraid of the terror of man.

Historical References

John Trapp, Puritan commentator: Weaver quotes Trapp's vivid description of war as 'the slaughterhouse of mankind' to illustrate the destructive nature of conflict.
John Calvin, commentator: Calvin's commentary on Genesis 34 is cited regarding the severity of Dinah's violation and the blame partly attributed to her curiosity.
Matthew Poole, commentator: Poole's commentary is referenced to emphasize that Dinah put herself out of her father's protection.
Keil and Delitzsch, commentators: Their commentary is cited to estimate Dinah's age as between 13 and 15.
William Penn, founder of Pennsylvania: Weaver quotes Penn's observation that people fear man's laws more than God's because the punishment seems nearer.
Book: 'Remarkable Incidents and Marvelous Answers to Prayer': Weaver mentions this old book as a source of encouragement showing God's power and protection throughout history.

Important Quotes

There is a terror that comes from man, and there is a terror that comes from God. And certainly the divine terror is far, far worse than what you and I would call just human terror.

Establishes the central contrast of the sermon between human and divine fear.

While there was sin in Jacob's house, while there was disobedience in Jacob's life, when there was wickedness in his family, he was afraid of his neighbors. But when he got right with God and repented and put away his false gods, now his neighbors are afraid of him.

Summarizes the reversal that obedience brings: from fearing man to being feared by enemies through God's terror.

God's terror is a two-edged sword. That means it cuts both ways. God can be a terror, not just to his enemies, but also to his people when they sin against him.

Highlights the dual nature of divine terror as both protection and judgment.

Knowing therefore the terror of the Lord, we persuade men.

Key verse used to argue that awareness of God's judgment should motivate evangelism.

People are more afraid of the laws of man than the laws of God, because their punishment seems to be the nearest.

William Penn's quote used to illustrate the misplaced fear of humanity.

If we want that divine terror on our side and working for us instead of against us, we have to do like Jacob: put away all of our strange gods, our strange sins, our wickedness, our disobedience, and bring our lives in conformity to his word.

Practical application calling for repentance and obedience to experience God's protective terror.

Discussion Questions

[Question]

How does the distinction between human terror and divine terror challenge the way you typically think about fear?

[Context]

Weaver opens by contrasting the two, citing Luke 12:4-5.

[Question]

In what ways might we, like Jacob, 'stop short of the will of God' in our own lives, and what are the potential consequences?

[Context]

Jacob's failure to go all the way to Hebron led to tragedy.

[Question]

What 'strange gods' or idols might we need to put away in order to experience God's protective terror?

[Context]

Jacob commanded his household to put away idols before going to Bethel.

[Question]

How should the reality of God's judgment (the terror of the Lord) affect our motivation for evangelism?

[Context]

Weaver cites 2 Corinthians 5:11 and 2 Thessalonians 1.

[Question]

Why do you think people often fear human consequences more than divine consequences? How can we cultivate a proper fear of God?

[Context]

Weaver quotes William Penn and discusses the nearness of human punishment.

[Question]

Can you share a time when you experienced God's protective hand in a dangerous situation?

[Context]

Weaver mentions God's preservation often without our knowledge.

Applications

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deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T12:12:23Z