Book Review: The Sacred Economy of Ancient Israel

Sacred Economy of Ancient Israel (Boer)In The Sacred Economy of Ancient Israel, Roland Boer offers an economic study intended to bring contemporary social science into dialogue with the world of Ancient Israel. Focusing on the allocation and extraction economic patterns in ancient Israel and the historic interplay between these institutional systems, Boer argues that a Marxist analysis of the economic and social world of ancient Israel reveals a sacred complexity of economic institutions and activities which existed in tension with one another. As correlative arguments, Boer pushes back against postclassical assumptions of a proto-market economy in ancient Israel, advocates for a broader application of social scientific research to biblical studies, argues for an integrated understanding of the sacred and secular in Israel, and in contrast to numerous contemporary studies contends that a complexity of institutions formed the basis of ancient Israel’s economy. Central to this study are the five building blocks of ancient Israel’s religiously regulated sacred economy—subsistence survival, kinship households, patronage, estates, and tribute exchanges—and the three regimes in which these foundational institutions developed—systems of subsistence, palatine, and booty. Continue reading

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Did God Command Genocide? (Part VI)

This is the final post in a series examining whether or not God commanded Israel to commit genocide in the conquest of the Promised Land.

A Way Forward

Fall of JerichoGiven Ancient Near East warfare terminology, “driving out” language, and an emphasis on the destruction of the heads of state, it seems that the vast majority of Israel’s wars recorded in Joshua are non-genocidal wars against the wicked tribes of Canaan who are being punished in order to stop their crimes. This is not to suggest that God did not command the people of Israel to fight against the Canaanites. Nor is it to advocate that God did not use language of total destruction when telling the people of Israel how to conquer the land. Nor does it mean that the people of Israel always appropriately followed God’s commands during the conquest. And finally, it does not mean that it is not possible that God actually deemed total destruction appropriate in some instances. What I really want to emphasis from this study is that when trying to understand the Israelite Conquest of Canaan, we must consider the warring context of the Ancient Near East and carefully examine the biblical record before coming to conclusions about the possibility of genocide recorded in Joshua. Continue reading

Did God Command Genocide? (Part V)

This post is part of an ongoing series examining whether or not God commanded Israel to commit genocide in the conquest of the Promised Land.

The Total Destruction of Ai

Ancient Ai

Ancient Ai

What about those instances where near-total destruction—including women, children, and non-combatants—does seem to be ordered by Yahweh? As an example of this, let’s consider Joshua 8 and Israel’s battle against the inhabitants of Ai. Continue reading

Did God Command Genocide? (Part IV)

This post is part of an ongoing series examining whether or not God commanded Israel to commit genocide in the conquest of the Promised Land.

The Context of Conquest

Lego MosesSeveral texts can be submitted as examples of where Yahweh seems to have commanded the people of Israel to commit genocide. One such place is Exodus 23:23, which reads: “When my angel goes before you and brings you to the Amorites and the Hittites and the Perizzites and the Canaanites, the Hivites and the Jebusites, and I blot them out….” Here the implication seems to be that Israel and Yahweh will wipe out these nations. But let’s step back and read the wider context of this passage, beginning in verse 20: Continue reading

Did God Command Genocide? (Part III)

This post is part of an ongoing series examining whether or not God commanded Israel to commit genocide in the conquest of the Promised Land.

Ancient Near East Warfare Terminology

Relief of Assurnasirpal II Killing LionsMost important for our purposes is considering the language of the conquest narratives in Deuteronomy and Joshua, especially in light of other passages which can be interpreted as a command to wipe out everything that breathes. When reading passages such as this, I would argue that it is especially important to situate oneself in the context of the original audience. As Paul Copan argues in numerous places[1], it is of the utmost importance to recognize that in the Ancient Near East context, especially when discussing war and military conquest, language of total domination was the norm. For example, there are ancient military records that, if not read in the milieu of ANE warfare language, would suggest that after a conquest no one was living and no brick stood on top of another, whereas historical and archeological records suggest that this was not at all the case, that people were left alive in these locations and cities remained. Continue reading

Did God Command Genocide? (Part II)

This post is part of an ongoing series examining whether or not God commanded Israel to commit genocide in the conquest of the Promised Land.

How Do We Read the Bible? : The Importance of Context

Context is EverythingMany Protestant Christians talk about reading the Bible “literally.” But I often don’t understand exactly what that means. Webster’s defines “literally” as “in a literal manner or sense; exactly.” When applied to the interpretation of a written text, this type of reading would seem to indicate that you take the text at its simple face value. But there are many portions of the Bible that even those advocating a “literal” reading of the Bible do not suggest should be interpreted woodenly. Consider, for example, the parables of Jesus. Is it possible that the Parable of the Sower or the Good Samaritan were actual events that Jesus was merely repeating for his followers? Possibly. But most people who have read or heard these stories have understood them as parables–stories that Jesus told to make a point and teach a truth–and not as historical narrative. But parables are not the only parts of scripture that should caution our desire to read the Bible “literally.” The Wisdom literature of the Old Testament (the central portion of Job, Proverbs, Ecclesiastes) and the Psalms are two additional chunks of Christian scripture that most people are hesitant to interpret “literally.” Continue reading

Did God Command Genocide? (Part I)

Fall of JerichoThe Rock Church of Saint Louis–our church home–is in the midst of reading through the entire Bible narrative as a church community. The past two weeks we have been reading the book of Joshua, which is all about Israel’s conquest of the promised land of Canaan. One feature of this conquest that contemporary Christians are often hesitant to discuss (or that they are curious about) is whether or not Yahweh commanded the people of Israel to commit genocide as they entered the land. This question often rears its head after reading passages like Exodus 23:23, Deuteronomy 20:16-18, and Joshua 6:17-18. Over the next couple of weeks, I will be running a series reflecting on whether or not God commanded Israel to commit genocide as they took possession of the Promised Land. But before considering whether or not Yahweh commanded genocide, we must first begin to answer two important questions: How was the Bible written? And how do we read the Bible? Continue reading

Book Review: Fields of Blood (Armstrong)

Fields of BloodFor many people living in the West, an assumption exists that religion is inherently violent. After all, they say, just look at the evidence: religion has caused wars, the Crusades, terrorism, religion has made people hate and kill others for nothing more than the ideas that were in their heads. According to this view, religions are not only necessarily violent, but they are responsible for much (if not all) of the violence in recorded human history. However, an explanation of the history of violence is not so simple, argues Karen Armstrong in her latest book Fields of Blood: Religion and the History of Violence (New York: Alfred A. Knopf, 2014. 512 pages). According to Armstrong, though violence is an unfortunate reality of human history, evil and warfare are not necessarily religious in nature nor does violence always arise from religion. In the impressive and exhaustive tome that is Fields of Blood, Armstrong traces the relationship between religion and the history of violence, arguing that “We cannot afford oversimplified assumptions about the nature of religion or its role in world.” Continue reading

The Importance of Narrative in the Axial Age

This post is the first in a series of reflections concerning “Conceptions of the Ultimate”, the ways in which various world religions conceive of and interpret the Ultimate Being of the cosmos. In today’s reflection I consider some of the implications of the “Axial Age”, a term first coined by Karl Jaspers to designate the period of development among the major world religions, wherein these movements transitioned from “primitive cultures” to developed religions.

World ReligionsIn “What is Axial about the Axial Age?” Robert Bellah argues that the central development of the Axial Age involved the transition from mythic culture to theoretical culture with second-order thinking and ideas concerning transcendence (78). Perhaps the most critical point from this article concerns the ongoing connection between theoretical culture and mythic culture. Throughout the “Axial Age” Bellah argues for a shift from thinking in terms of myth and narrative to analysis steeped in reflexivity and logic, a shift from primarily oral narrative to the use of external memory and graphic invention (79). However, this theoretical turn did not dispense with narrative and mythic culture entirely; indeed, analytic and theoretical thinking were added to the existing narrative worldviews and modified them. Thus, while second-order thinking during the Axial Age gave rise to considerations of the transcendent, these conceptions were ultimately born out a worldview that contained mythic narrative as well as analytical insights. It is within this context of the “radicalization of mythospeculation” that transcendental breakthroughs occurred, not merely with the insights of the theoretical (81). Recognizing the centrality of this point remains key for the study of conceptions of the Ultimate both because it touches upon the cumulative effects of ideas of the transcendent as well as because it notes the centrality of narrative within axial worldviews. Continue reading

God, Genocide, and Context

The Ancient Near East

The Ancient Near East

Several weeks ago I was chatting with some friends about the topic of God (Yahweh) in the Christian Old Testament. And, as is often the case, we ventured into the topic of whether or not Yahweh commanded genocide during the Old Testament period. While I am by no means an expert on this topic, I proceeded to suggest that God did not actually command genocide in the Old Testament, or at least what we would consider to be genocide in today’s context [1]. Thinking about this topic led me to think more about how we read and interpret the Bible.

Many Protestant Christians talk about reading the Bible “literally.” But I often don’t understand exactly what that means. Websters defines “literally” as “in a literal manner or sense; exactly.” When applied to the interpretation of a written text, this type of reading would seem to indicate that you take the text at its simple face value. But there are many portions of the Bible that even those advocating a “literal” reading of the Bible do not suggest should be interpreted woodenly. For example, the parables of Jesus. Is it possible that the Parable of the Sower or the Good Samaritan were actual events that Jesus was merely repeating for his followers? Possibly. But most people who have read or heard these stories have understood them as parables–stories that Jesus told to make a point and teach a truth–and not as historical narrative. But parables are not the only parts of scripture that should caution our desire to read the Bible “literally.” The Wisdom literature of the Old Testament (the central portion of Job, Proverbs, Ecclesiastes) and the Psalms are two additional chunks of Christian scripture that most people are hesitant to interpret “literally.” Continue reading