I have been discussing the wrath of God in the Old Testament and have mentioned a point that here that I want to reemphasize, a point rarely observed by Bible readers (in fact I think I didn’t take much notice of it until recently).  In the Bible God sometimes punishes people because they misbehave toward others – kill, exploit, oppress, and so on; other times he punishes them because they do not worship him properly or at all. This is a difference worth considering, because it goes to the heart of a fundamental matter: is God more worried about how people treat one another or about what they believe and do in relationship to him?   Is it all about him, or is all about our fellow humans? Most Christians, I suppose, would say “both”!  But it’s interesting that different parts of the Bible tend to focus on one or the other, sometimes exclusively. I have talked, e.g., about the prophet Amos, who predicted the coming destruction of Israel because the elite among them had mistreated [...]

In this discussion of God’s wrath, I want to emphasize that it is not an isolated view of this or that biblical author in the Hebrew Bible.  It is a highly pervasive view.  God punishes those who disobey him, and he destroys anyone who might lead his people astray into disobedience. Here is how I talk about God’s active role in suffering in my book’s God’s Problem (Harper One, 2008)   ******************************   The thematic idea that God punishes disobedience drives the narrative of all five books of the Pentateuch.  In some ways it comes to a climax in the final book, Deuteronomy.  The title of this book literally means “Second Law”; in fact it is not a second law that is given in the book – instead, the book describes the second time the Law was given to the children of Israel by the prophet Moses.  The way the narrative sequence works is this.  In the book of Exodus God saved Israel from its slavery in Egypt and miraculously allowed it to escape the [...]

I have been discussing the book of Joshua and its descriptions of violence inflicted on others on orders of the God of Israel -- massive military campaigns and massacres (is there any reason NOT to call it a genocide of the inhabitants of Canaan?).  I have wanted to cover this material as background to the New Testament book of Revelation, where the slaughter is even more full scale.  One of my points is that the contrast between the “God of wrath” in the OT and the “God of love” in the NT does not really hold up, especially in view of the New Testament’s final book; another will be that the devastation of Revelation is indeed consistent with a common motif of Scripture.  I will be getting to that later, and emphasizing it, since at the same time it is inconsistent  with another motif of Scripture. But first I want to address a question lots of people typically have about these stories of the Conquest of Canaan in the book of Joshua.   Did any of [...]

In my previous post on the narratives of the Old Testament, I talked about God’s complete intolerance with the “other” – the non-Israelite who might influence his people to worship other gods and not obey his laws.  The other had to be destroyed in order to preserve the purity of his people.  It did not matter if some, many, or most of these others were decent, loving human beings who cared for their children and did acts of kindness, doing the best to help others and be good people.  They were to be destroyed.  Every one of them in the city of Jericho: man, woman, child, and, well, the animals for good measure. The taking of Jericho is the first major battle of the book, and others follow suit.  To illustrate, here is the one that comes next, less known to Bible readers today but equally instructive (and gruesome) (and with an interesting military tactic). Again, this come from my book The Bible: A Historical and Literary Introduction (Oxford University Press).   ******************************   The [...]

  In this thread I have been discussing the wrath of God as manifest in the writings of the Old Testament, in preparation for a later discussion of the divine judgments meted out in the New Testament book of Revelation. In a number of Old Testament narratives God asserts his raw divine power not because he is angry at the disobedience of his people but because he does not want them to be corrupted by outsiders, the “Others” who will lead them astray.  In one sense I suppose God could be said to be angry with these outsiders, but it is a little difficult to see why, since he has not revealed himself to them and they are simply worshiping the gods they and their ancestors have worshiped from time immemorial. But in any event, the outsiders need to be destroyed to prevent them from badly affecting the Israelites.  Nowhere is this theme played out more consistently and graphically than in the book of Joshua, the sixth book of the Hebrew Bible (right after the [...]

As I pointed out in my previous post, the “purity” of Israel was seen as massively important to most of the writers of the Hebrew Scriptures, including the various sources that eventually came to make up the Pentateuch and the other books (Joshua – 2 Kings) that describe the history of ancient Israel.  Nowhere can that be seen more clearly than in narratives about the children of Israel as they journey from Egypt to the Promised Land, after God delivered them from their slavery at the Exodus under their leader Moses. Once Israel escapes (Exodus 1-15), Moses leads them to Mount Sinai, where he is given the Law -- starting with the Ten Commandments (Exodus 20 all the way through Leviticus).  Much of this law is about how Israel is to worship and live, now that they have been chosen by God to be his people.  Once they receive the law, the Israelites journey to the promised land, but they sin en route, and God judges them by forcing them to remain in the wilderness [...]

  In my previous post I began to explain the book of the prophet Amos, the earliest named author of the Bible, in particular his portrayal of the coming “wrath of God.”  My ultimate reason for dealing with Amos is to set up a later discussion of the book of Revelation, where the portrayal of God’s wrath is even more stunning.  But Amos’s message was certainly stunning enough for his original readers, the Israelites living in the northern kingdom of Israel.  Amos was telling them in rather direct and uncomfortable terms that God was soon going to wipe them out in an act of judgment. Prophets were rarely the bearers of good news.  But their condemnations were always brought against people precisely because they had sinned and God was soon to do something about it.  Here is more of how I describe Amos in my book The Bible: A Historical and Literary Introduction, 2nd ed. (Oxford University Press, 2017). ****************************** Amos stresses that the coming suffering for the nation will derive not from the accidents [...]

A few posts ago I more or less backed into a new thread on literary discrepancies found in the Pentateuch, the first five books of the Old Testament; these discrepancies are key to understanding why the books were almost certainly not written by a single person -- Moses, for example -- but are a combination of sources put together centuries after the stories were first placed in circulation. I talk about this in my textbook: The Bible: A Historical and Literary Introduction.  Here is how I discuss the matter there: ****************************** The literary inconsistencies of Genesis are not unique to these two chapters.  On the contrary, there are such problems scattered throughout the book.  You can see this for yourself simply by reading the text very carefully.  Read, for example, the story of the flood in Genesis 6-9, and you will find comparable differences.  One of the most glaring is this: according to Gen. 6:19 God told Noah to take two animals “of every kind” with him into the ark; but according to Gen. 7:2 God [...]

In my previous post I began to explain why scholars have thought that the Pentateuch, the first five books of the Hebrew Bible (Genesis, Exodus, Leviticus, Numbers, Deuteronomy), were not written by Moses, but later, and that they represent not a single work by a single author, but a compilation of sources, each of them written at different times.  The evidence for this view is quite overwhelming, but in the context of my textbook on the Bible, as in the context here, I didn’t really think it appropriate or useful to dig deeply into all the nuances and ins and outs.  Instead, I gave some of the prominent data.   Here is how I started to do that. ****************************** The internal tensions in the Pentateuch came to be seen as particularly significant.  Nowhere were these tensions more evident than in the opening accounts of the very first book, in the creation stories of Genesis chapters 1 and 2.  Scholars came to recognize that what is said in Genesis 1 cannot be easily (or at all) reconciled [...]

A couple of posts ago I talked about the account of creation in Genesis 1 (with respect to the first two verses, the creation of the "heavens and the earth" and the "Spirit of God" hovering over the water).  One question I repeatedly get asked by blog readers is what we can say about the author of that creation account and of the Pentateuch (or the "Torah"; the first five books of the Old Testament -- Genesis, Exodus, Leviticus, Numbers, and Deuteronomy).   It's been years since I've talked about it on the blog. Historically, it was always said (as it is still often said by avid Bible readers today) that these books were written by Moses, the great leader of the Israelites in the 13th century BCE, and main figure of all the books of the Pentateuch, except Genesis (the story of his birth is given at the opening of Exodus, and much of the rest of the Pentateuch is about him).   But scholars came to doubt it.  That’s what these posts will be about.   [...]

I will not be giving a full account of the presence of the Spirit of God throughout the Old Testament (or the New) – just enough to give a sense of how the Spirit seems to have been widely understood in a range of authors.  The short story: biblical authors seemed to understand that one way God manifested himself and provided his power to specially chosen people was to send his Spirit upon them. In this understanding, the spirit is simply the divine force that God sends.  It is not seen as a separate “person” from God.  In an undefined sense (that probably the authors didn’t think about much), the spirit is both part of God (as your breath is part of you) and yet is separate from God (remember: spirit and breath and wind are all the same word in Hebrew). As an analogy: when you blow out a candle it is your breath doing it, and that act, the tool used to achieve it (the breath itself), and that which is actually achieved [...]