We run our website the way we wished the whole internet worked: we provide high quality original content with no ads. We are funded solely by your direct support. Please consider supporting this project.

The REAL Problem with Divine Violence in the OT

Rwanda: 15 years on - photostory 3

As I mentioned in my previous blog, while I will continue to offer video-blogs responding to questions that come in, I’m also planning on sprinkling in reflections based on my forthcoming book, Crucifixion of the Warrior God, over the next couple months. Today, I just want to state what I consider to be the real problem that violent divine portraits pose.

Most conservative evangelical approaches to this problem attempt to demonstrate that the sometimes horrifically violent depictions of God in the OT are not as brutal and as unethical as they appear. The best recent example of this approach is Paul Copan’s Is God a Moral Monster? (Baker, 2011). This was, in fact, the challenge I originally set out to tackle five years ago. The thing that caused me to abandon this approach, and the thing that eventually opened my eyes to a radically different approach, was that I came to realize that, while there is much to learn from Copan’s book and others like it, this is not really the problem followers of Jesus face as it concerns these violent portraits. The central problem is rather that the violent depictions of God in the OT aren’t consistent with God’s own definitive revelation of himself in Jesus Christ. This sets the bar above ethics.

In fact, inasmuch as the cross is the thematic center of everything Jesus was about, as I’ve argued elsewhere, the problem is that the OT’s violent divine portraits aren’t consistent with the revelation of a God who loves enemies and would rather die as a human for enemies rather than use his power to crush them, which is precisely what is revealed on the cross. Arguing that the violent acts of Yahweh in the OT meet the standards of ethics, even if the arguments are considered plausible, doesn’t accomplish much when it comes to addressing this problem.

But even this doesn’t capture the full depth of our problem, for Jesus taught us, and the Church has always confessed, that all Scripture bears witness to Jesus (Jn 5:39, 44-47; Lk 24:25-27, 32, 44-46). In this light, it seems to me we must accept that the real problem followers of Jesus face as it concerns the violent depictions of God in the OT is that we must show how they point to the cross. That is, our task is to disclose (say) how portraits of Yahweh commanding his people to “show no mercy” as they slaughter “everything that breathes” in the land of Canaan – including women, babies and even animals (e.g. Deut.7:2; 20:16-20) — point to the non-violent, enemy-loving, self-sacrificial God revealed on the cross.

The real challenge we face, I submit, is that we must interpret violent divine portraits in such a way that we can discern the self-sacrificial God revealed on Calvary within portraits of God declaring he will use Babylon his servant to smash together parents and children (Jer. 13:14), or of God planning to trample his own “Virgin Daughter Judah” like one crushes grapes in a winepress (Lam. 1:15), or of God bringing about a judgment in which babies would be dashed to the ground and pregnant women would have their wombs ripped open (Hos. 13:16).

That is the real problem. And as it concerns this problem, arguments to the effect that God’s merciless violence against people was justified, even if successful, achieve very little. If there is any hope of resolving this problem, I submit that it lies in adopting a completely different framework. What if we, like Paul, adopted a hermeneutic that reflected Paul’s attitude toward the Corinthians when he “resolved to know nothing… except Jesus Christ crucified?”

DFID – UK Department for International Development via Compfight

Related Reading

When You Doubt the Bible

Kit via Compfight Many people enter into conversations with ReKnew and Greg’s writings because they have questions and doubts about the Bible which they do not feel they can ask within their current church tradition. When they arise, and they will, what do we do with them? How do we process them in a healthy…

Something Else is Going On

The violent portraits of God in the Old Testament are a stumbling block for many. In this short clip, Greg introduces the idea that “something else is going on” in these passages, and that we can begin to see this something else when we put our complete trust in the character of God as fully revealed in…

William Wilberforce and the Possibility of “Christian” Politics

William Wilberforce was a passionate Christian who entered politics for the sole purpose of ending the slave trade.  For more than thirty years he passionately  and courageous labored to get Parliament to outlaw the practice. His life’s dream was fulfilled a month before he died in 1833. It’s no surprise, therefore, that Wilberforce is frequently…

Podcast: How Do You Recommend Reading the Bible to Kids?

Greg looks at reading the Bible to kids and considers where in the Bible one should start reading.    http://traffic.libsyn.com/askgregboyd/Episode_0311.mp3

The Cross in the Mirror

For those who are just tuning in, we are in the midst of a series that is fleshing out the theology of The ReKnew Manifesto. So far I’ve argued that the cross is the definitive revelation of God and that it should therefore be the centerpiece of our hermeneutic (interpretation of the Bible) as well…

Was Jesus Abandoned by the Father on the Cross?

As Jesus hung on the cross, he cried, “Eli, Eli, lema sabachthani?” (Mt 27:46). This is the cry of our God who stooped to the furthest possible depths to experience his own antithesis, as the all-holy God becomes the sin of the world (2 Cor 5:21) and the perfectly united God becomes the curse of…