Does Religion Cause Violence? Each one of these requires distinct rather than uniform moral responses.6 After all, God begins with an ancient people who have imbibed dehumanizing customs and social structures from their ANE context. Later in the New Testament (NT), referring to this language that was being used as a pretext for personal vengeance outside the lawcourts, Jesus himself did not take such language literally (Matthew 5:38,39) — no more than He took literally the language of plucking out eyes and cutting off hands if they lead to sin (Matthew 5:29,30). This is a point lost on, or ignored by, those who compare slavery in Israel to that in the antebellum South. Part 3: Life in the Ancient Near East and in Israel John Barton, Ethics and the Old Testament (Harrisburg, Pennsylvania: Trinity Press International, 1998), 7. As we will see below, the critics’ assumption that Israel’s holiness code offers an ultimate, universal ethic is misguided. I have attempted elsewhere to address at both scholarly and popular levels the various OT ethical questions — slavery, the Canaanite issue, killing Canaanites vs. Islamic jihad, “harsh” moral codes and “strange” levitical laws, Abraham’s offering Isaac, the imprecatory psalms, divine jealousy, divine egotism, and so forth.4, I only offer a broad overview here.      Chapter 10 Misogynistic? In both cases, we have a good, promise-making God who has morally sufficient reasons for issuing these commands. John Goldingay, Theological Diversity, 86. Ezekiel 16 and 23); Israel did so on the “honeymoon” (Exodus 32). A plain reading of Israel’s priestly/legal codes reveals that they are embedded within a broader historical narrative. 5. Likewise, Abraham knew that God would somehow fulfill His covenant promises through Isaac — even if it meant that God would raise him from the dead. Richard Dawkins, A Devil’s Chaplain (Boston: Houghton and Mifflin, 2003), 34. Instead He is a righteous, patient, merciful, and loving God who waits to execute judgment upon sinners. In this book Copan squarely faces the most difficult challenges of Old Testament ethics and demonstrates that God is not a moral monster. Even so, Deuteronomy 15 expresses the hopeful goal of eventually eradicating slavery while both (a) diminishing the staying power of slavery in light of the exodus and (b) controlling the institution of slavery in light of the practical fact misfortune in a subsistence culture could reduce anyone to poverty and indebtedness.19. Introduction If the NT brings out more fully the heart of God, then we must not let the “tail” (the OT) wag the “dog” (the NT) as the New Atheists commonly do. Page 3 that we acknowledge God to be God because anything else would be flying in the face of reality. (I)      Chapter 17 Indiscriminate Massacre and Ethnic Cleansing? Making Sense of the Old Testament God . First, Israel would not have been justified to attack the Canaanites without Yahweh’s explicit command. The New Atheists tend to assume that the Mosaic Law is comprehensively normative for the consistent Bible believer. In the first place, God had given Abraham the miracle child Isaac, through whom God promised to make Abraham the father of many. Copan is a distinguished evangelical apologist who received his PhD from Marquette University. The Killing of the Canaanites (I) The New Atheists and the Old Testament God. Although many writers have provided responses to the New Atheists, there is more work to be done in answering their charges against the morality of God in the Old Testament. Indeed, in “contrast to many ancient doctrines, the Hebrew law was relatively mild toward the slaves and recognized them as human beings subject to defense from intolerable acts, although not to the same extent as free persons.”10. Much has been written in recent years on the moral problems with the depiction of God in the Old Testament. verse 15). Moreover, Paul had declared that in Christ there is “neither slave nor free” (Galatians 3:28), and he elsewhere appeals to Christian masters — who have their own heavenly Master — to treat their slaves justly, impartially, and without threatening (Ephesians 6:9; Colossians 4:1). First, except for capital punishment (“life for life”), these texts (Exodus 21:23–25; Leviticus 24:17–22; Deuteronomy 19:16–21), are not taken literally. Though OT ethics presents certain challenges, we have seen that the New Atheists often overstate and distort them. Rules, though a stop-gap measure, are hardly ideal. In part one of the book, Paul Copan spends two chapters summarizing the angry but flimsy arguments of the New Atheists, and lists their typical complaints against the Old Testament God. John Goldingay sees Israel’s unfolding history as broken up into five distinct stages or contexts — wandering clan, theocratic nation, monarchy, afflicted remnant, and post-exilic community of promise. Richard Dawkins, The God Delusion (Boston: Houghton Mifflin, 2006), 248,242,243,247,241. Matthew 19:8 indicates that divorce was permitted — not commanded — because of hard hearts; it was not so “from the beginning.” The same can be said of a strong patriarchalism, slavery, and warfare common in the ANE context; these are in violation of Genesis 1,2’s creational ideals. 1973, 1975, 1977, 1995 by The Lockman Foundation. Become a member This huge presumption misses the flow of biblical revelation. The word Minotaur derives from the Ancient Greek Μῑνώταυρος, a compound of the name Μίνως and the noun ταύρος "bull", translated as "(the) Bull of Minos". Furthermore, once we recognize that slaves are human beings who are equally capable of suffering and happiness, we will understand that it is “patently evil to own them and treat them like farm equipment.” Indeed, we can be good and recognize right and wrong without God or the Bible: we can know objective moral truths without “the existence of a lawgiving God” and can judge Hitler to be morally reprehensible “without reference to scripture.”3, I argue that these charges made by the New Atheists are a distorted representation of OT ethics, which fail to consider issues such as the earliest creational ideals (Genesis 1,2), the warm moral ethos of the OT, the ancient Near East (ANE) context, the broader biblical canon, and the metaphysical context to undergird objective morality. Episode 277/278 – Is God a Moral Monster? Indeed, the terms “city” (‘ir) and “king” (melek) were typically used in Canaan during this period to refer, respectively, to “fortress/garrison” and “military leader.” In addition, Jericho probably had about 100 or fewer soldiers in this outpost (which is why the Israelites could encircle it seven times in one day and then do battle against it). to continue reading. Paul Copan is the nation’s leading apologist regarding problems with the biblical text, and Is God a Moral Monster? Copan is clearly preaching to the sorely convinced (despite his desire … Is God a Moral Monster - P. Copan - Free ebook download as PDF File (.pdf) or read book online for free. : Making Sense of the Old Testament God by Paul Copan (2011, Trade Paperback) at the best online prices at eBay! Many of Israel’s stories involving stubbornness, treachery, and ingratitude are vivid negative role models — ones to be avoided. Chapter 3 Great Appetite for Praise and Sacrifices?      Chapter 12 Warrant for Trafficking Humans as Farm Equipment by Michael Gleghorn. What’s more, at the end of the book David is fighting an army of Amalekites, and over 400 soldiers escaped (30:17). They question God’s goodness by raising abundant complaints about Old Testament (OT) ethics. Thus, stopping at OT texts without allowing Christ — the second Adam and the new, true Israel — to illuminate them, our reading and interpretation of the OT will be greatly impoverished. He is the author or editor of many books on apologetics and philosophy. Used by permission of InterVarsity Press P.O. For certain crimes, Hammurabi mandated that tongue, breast, hand, or ear be cut off (§§ 192,194,195,205). Polygamy, Concubinage, and Other Such Questions Copan begins by attempting to make sense of the story of Abraham sacrificing Isaac.      Chapter 9 Barbarisms, Crude Laws, and Other Imaginary Crimes? Were they totally destroyed?      Chapter 13 Warrant for Trafficking Humans as Farm Equipment ), “If a father and son sleep with the same female slave or prostitute, it is not an offence.” (¶ 194). In Hittite law (1650–1500 B.C. 70 %. The motivating reason? First, we are not to equate Mosaic legislation with the moral. Part 4: Sharpening the Moral Focus Dawkins’ charge that God’s breaking into a “monumental rage” when Israel “flirted with a rival god” is “sexual jealousy of the worst kind” seems to diminish the meaning of the marriage covenant — and, in particular, this unique bond between God and His people. Incremental Steps for Hardened Hearts Introduction The narrative is made up of two stories, roughly equivalent to the first two chapters of the Book of Genesis.In the first, Elohim (the Hebrew generic word for God) creates the heavens and the Earth in six days, then rests on, blesses and sanctifies the seventh (i.e. 1. The same applies throughout the Book of Joshua. In the simplest terms, … Christopher J. Wright, Old Testament Ethics for the People of God (Downers Grove, Illinois: InterVarsity Press, 2004), 310. 8. God shows remarkable forbearance in the OT: “He passed over the sins previously committed” (Romans 3:25, NASB); elsewhere Paul declares: “Therefore having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent, because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead” (Acts 17:30,31, NASB). Mosaic Law, Cuneiform Law, and Moral Improvements. ): The primary mode of attack is to use the Old Testament (“OT”) stories to accuse God of being irrational and immoral. Scripture quotations taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, Biblical scholar John Barton warns that there can be no “simple route” to dealing with OT ethics.5 Is God a Moral Monster? Apart from keeping animals and king Agag alive, Saul said he had obeyed God (verse 20). While Israel was commanded to offer safe harbor to foreign runaway slaves (Deuteronomy 23:15,16), Hammurabi demanded the death penalty for those helping runaway slaves(§16). ), a city 100 miles north of Babylon; the laws of Hammurabi (1750 B.C. the Biblical Sabbath). Gary R. Habermas, Distinguished Research Professor, Liberty University and Seminary "Paul Copan has written a most powerful and cogent defense of the character of God in the Old Testament in the face of vicious attacks by the New Atheists claiming that the Old … Richard Dawkins thinks that Yahweh is a moral monster: “What makes my jaw drop is that people today should base their lives on such an appalling role model as Yahweh — and even worse, that they should bossily try to force the same evil monster (whether fact or fiction) on the rest of us.”. The Killing of the Canaanites (III) Both claims are contrary to reason and evidence, as well as the biblical understanding of God’s nature. Thus, a proper response calls for greater attention to a range of relevant factors the New Atheists’ crass hermeneutic and left-wing fundamentalism completely ignore. Each example calls for (monetary) compensation, not bodily mutilation. See ch. Muhammad A. Dandamayev, s.v. 21. In chapters 3 and 4 Copan addresses the charge that God in the Old-Testament is both jealous and egocentrically demands worship. Additionally, the increased complexity and stringency of Mosaic regulations is a divine response to Israel’s disobedience. When the Israelites disobeyed God and sacrificed their sons and daughters, the Bible says they sacrificed them to demons (Psalm 106:37). Third, the “obliteration language” in Joshua (e.g., “he left no survivor” and “utterly destroyed all who breathed” [Joshua 10:40, NASB]) and in early Judges is clearly hyperbolic — another stock feature of ANE language. Gordon J. Wenham, Exploring the Old Testament: A Guide to the Pentateuch (Downers Grove, Illinois: InterVarsity Press, 2003), 137. I have noted the shift from an ancestral wandering clan to a theocratic nation, then to a monarchy/institutional state/kingdom, an afflicted remnant, and finally a post-exilic community/ assembly of promise. Then in chapter 5 he turns to the binding of Isaac. 14. It is primarily located in the second stage — and not throughout Israel’s OT history. The appropriate response to adultery is anger and hurt (cp. The remainder of this article is premium content. Yet, we should no more look to the divinely mandated attack on Canaanites as a universal ideal for international military engagement than we should look to Abraham’s sacrifice of Isaac as a timeless standard for “family values.” The Mosaic Law is truly a moral improvement on the surrounding ANE cultures — justifiably called “spiritual” and “good” (Romans 7:14,16) and reflective of Yahweh’s wisdom (Deuteronomy 6:5–8). As Goldingay puts it: “God starts with his people where they are; if they cannot cope with his highest way, he carves out a lower one.”8 This kind of progression, as we shall see, is not biblical relativism, as some allege. He takes on current New Atheist biblical critics and powerfully addresses virtually every criticism they have raised. The New Atheists are characterized by passionate zeal and heat in their arguments, even though they claim to be scientific and rational. In Paul Davies’ words, “Science began as an outgrowth of theology, and all scientists, whether atheists or theists … accept an essentially theological worldview.”23 (c) The New Atheists somehow gloss over the destructive atheistic ideologies that have led to far greater loss of human life within just one century than “religion” (let alone “Christendom”) with its wars, Inquisitions, and witch trials. is an immensely valuable resource for anyone interested in Old Testament ethics or for those who seek informed responses to the … Together they help the Christian and nonbeliever alike understand the biblical, theological, philosophical, and ethical implications of Old Testament warfare passages. However, let me make a couple of statements regarding the New Atheists’ trivialization of Yahweh and the inconsistency between their “objective” moral outrage and naturalism. This article is taken and abridged from chapter 9 of God Is Great, God Is Good: Why Believing in God Is Reasonable and Responsible edited by William Lane Craig and Chad Meister. Paul Copan responds to the New Atheist stance that the God of the Old Testament is a “moral monster.” I agreed with only about half of Copan’s conclusions, but his book was well-written, informative, and fun to read. Indeed, we see unchangeable biblical ideals highlighted from the very beginning of the Scriptures (Genesis 1:26,27; 2:24), which are reaffirmed throughout. Was His reaction to the sins of the Canaanites and the Amalekites a vicious form of “ethnic cleansing”? God “threatened to stretch out My hand against you and destroy you” (Jeremiah 15:6, NASB; cp. Atheists have existed since ancient times, and the percentage of self-proclaimed atheists in the United States has not gone up since the advent of the New Atheists. These ideals affirm the image of God in each person, lifelong monogamous marriage, and God’s concern for the nations. Fifth, the Mosaic Law contains an inherent planned obsolescence, which is to be fulfilled in Christ. Another unique feature of the Mosaic Law is its condemnation of kidnapping a person to sell as a slave — an act punishable by death (Exodus 21:16; cp 1 Timothy 1:10). Frankenstein's unwillingness to admit to any serious moral fault is one of the things that make him seem less human than his creature. The New Atheists, however, think differently. Kosher Foods, Kooky Laws? Paul Davies, Are We Alone? Ideally, God’s moral character and His activity in Israel’s history give the nation a necessary ethical framework to shape its way of life. PAUL COPAN, Ph.D., West Palm Beach, Florida, is professor and Pledger Family Chair of Philosophy and Ethics at Palm Beach Atlantic University in West Palm Beach, Florida. There is no passage where God condones actual human sacrifice. Thus, Christopher Hitchens’ remarks about “the ungrateful and mutinous children of Israel” are accurate. Sign In, Is God A Moral Monster? Clearly, no “total destruction” was in view. 7. Is the God of the Old Testament a “moral monster” who arbitrarily commands genocide against innocent men, women, and children? It is the exact opposite of morality; it's arguing why you don't need to use your own moral compass if God tells you not to, even to the point of murder. He takes on current New Atheist biblical critics and powerfully addresses virtually every criticism they have raised.      Chapter 6 God’s Timeless Wisdom? Surely, this is dramatic departure from Hammurabi. I was thrilled, therefore, to hear of Paul Copan’s latest offering, Is God a Moral Monster? They also refuse to acknowledge that atheism has been responsible for certain global atrocities, while refusing to give Christianity any credit for doing anything good in human history. “[Y]ou were a slave in the land of Egypt, and the Lord your God redeemed you; therefore I command you this today” (Deuteronomy 15:12–18, NASB11, esp. Bruce C. Birch observes that the ANE world — its slavery, polygamy, war, patriarchal structures, kingship, and ethnocentrism — is “totally alien” and “utterly unlike” our own social setting. take for granted the practice of prostitution (e.g., ¶ 27,30). Apologist Paul Copan takes up his pen to this challenge in his book Is God a Moral Monster? He is good, but not “safe.” The New Atheists resist the notion of Yahweh’s rightful prerogatives over humans; they seem uncomfortable with the idea of judgment or cosmic authority. BIBLICAL FIDELTY AGAINST THE GAY AGENDA IN THE GLOBAL ANGLICAN COMMUNITY, by Gbenga Gbesan, John Frame: Author of SYSTEMATIC THEOLOGY, David and Jonathan Gibson: Editors of FROM HEAVEN HE CAME AND SOUGHT HER, Kelly M. Kapic: Author of A LITTLE BOOK FOR NEW THEOLOGIANS. Is God a Moral Monster? Not only do we find morally inferior cuneiform legislation, but also its attendant harsh, ruthless punishments. All humans are God’s image-bearers, morally constituted to reflect God in certain ways; so atheists and theists alike can recognize objective right/wrong and human dignity — without special revelation (Romans 2:14,15). David Noel Freedman (New York: Doubleday, 1992). Hebrews 11:19). Bruce C. Birch, “Old Testament Ethics,” in The Blackwell Companion to the Hebrew Bible,ed. This is my review of Paul Copan’s Is God a Moral Monster?Making Sense of the Old Testament God (Grand Rapids: Baker Books, 2011). Yet God must reveal himself with holy firmness (at times, fierceness) to get the attention of human rebels — including Israel (Deuteronomy 9:6,7). He advises us to acknowledge this impediment: “these texts are rooted in a cultural context utterly unlike our own, with moral presuppositions and categories that are alien and in some cases repugnant to our modern sensibilities.”7 The new atheism ignores what Christians most likely affirm — that Mosaic legislation is not the Bible’s moral pinnacle but rather a springboard anticipating further development or, perhaps more accurately, a pointer back to the loftier moral ideals of Genesis 1 and 2 and Genesis 12:1–3.      Chapter 7 The Bible’s Ubiquitous Weirdness? Polygamy, for instance, is practiced — contrary to God’s ideals in Genesis 2:24 and contrary to the prohibition in Leviticus 18:18 — perhaps in part because its prohibition would have been difficult to enforce, even if the biblical writers hoped for something better (cp. In this book, Copan interacts with the likes of Dawkins, Hitchens and Harris in a gracious but firm way, seeking to put the record straight about the God of the Old Testament. attempts a bold apologetic of the Judeo-Christian God's moral status in light of the recent attack on the biblical Old Testament by the so-called new atheists. ), God threatened to “lay waste the towns of Judah so no one can live there” (Jeremiah 9:11). 2. St. Paul observes as much in 1 Corinthians 10. Making Sense Of The Old Testament God, High Quality, Excellent Content,Great community, Copyright © Books At a Glance | P.O. ), who ruled the Sumerian city of Isin; the (Akkadian) laws of Eshnunna (c. 1800 B.C.                          (I): Slavery in Israel Paul Copan, Is God a Moral Monster? Second, despite Dawkins’ moral outrage, his metaphysic disallows it, admitting that a universe full of electrons contains “no evil and no good, nothing but blind pitiless indifference.”21 Indeed, science “has no methods for deciding what is ethical.” Individuals and society decide.22 Naturalism does not have the metaphysical resources to move from valueless matter to value (including rights-bearing human beings and objective morality/moral duties). The moral issues in the story are complicated by the monster…      Chapter 16 Indiscriminate Massacre and Ethnic Cleansing? The responsibility Frankenstein holds does not extend only to the members of his own family, but also to the monster. Chapter 4 Monumental Rage and Kinglike Jealousy? 16. He does this rather than risk their repudiating a loftier ethic — a moral overhaul — that they cannot even understand and for which they are not culturally or morally prepared. In the OT, God puts up with sinful human structures as less-than-ideal. Copyright 2013 The General Council of the Assemblies of God, © 2021 Evidence and Answers. We have in the Mosaic law some genuine, previously unheard-of improvements. According to Hebrews, Jesus brings “substance” to the OT’s “shadows,” fully embodying humanity’s and Israel’s story. These vocal atheists (Christopher Hitchens, Richard Dawkins, and Sam Harris), both in writing and public debate, interpret the biblical God as a promotor of immoral acts, such as genocide, slavery, murder, rape, and … I have argued that Christians can readily acknowledge that the Mosaic Law is not the ideal, ultimate ethic. Matthew 19:8), polygamy was tolerated rather than upheld as an ultimate moral standard. Even if the poverty could not be eradicated, Deuteronomy 15’s overriding, “revolutionary” goal is that there be no debt slavery in the land at all (verses 4,11).12, Concerning the ANE’s inferior sexual morality, we are familiar with the condemnation of the Canaanite female and male cult prostitutes (cp. 17. The OT’s descriptions (“is”) do not necessarily amount to prescriptions (“ought”). Yes, God prohibits worship of other gods, but His ultimate desire is that His people love Him wholeheartedly. The Law of Moses, the Biblical Canon, and Moral Undertones. But if he did so, and many Canaanite survivors remained, then clearly Moses did not intend this to be literal either. Fourth, the Mosaic Law contains seeds for moral growth, offering glimmers of light pointing to a higher moral path. In fact, some of the worst condemnation in the Bible is directed at those who sacrifice their children to Moloch (Leviticus 18:21; Jeremiah 32:34–35)—and archaeological evidence shows that these were usually infants. About the Author 23. Ezekiel 5:16) — to bring “disaster” against Judah (Jeremiah 6:19). Summary Apologist Paul Copan takes on some of the most vexing accusations of our time, including that God is arrogant and jealous, punishes people too harshly, is guilty of ethnic cleansing, oppresses women, and endorses slavery. is a welcome entry to the literature with twenty short, engaging and informative chapters that provide a first-rate apologetic treatment of a broad range of issues from curious biblical dietary laws to the Israelite relationship to slavery and genocide. “Slavery (Old Testament),” in Anchor Bible Dictionary, vol. Discussion/Study Questions Are the charges made by the New Atheists a distorted representation of Old Testament ethics or is God a moral monster, as the New Atheists says He is? Although the New Atheists belittle the Mosaic Law for its ruthless strictness, it is an accommodation to a morally undeveloped ANE cultural mindset — with significant ethical improvements — as well as a response to the rebellious, covenant-breaking propensity of the Israelites. Paul Copan's Is God a Moral Monster? Sixth, God’s difficult command regarding the Canaanites as a limited, unique salvation-historical situation is in some ways comparable to God’s difficult command to Abraham in Genesis 22. 10. Find many great new & used options and get the best deals for Is God a Moral Monster? Israel had not simply “flirted” with rival gods, but cohabited with them, “playing the harlot” (cp. Her intention is for readers to focus on the similarities, and at the same time notice the nuances, hinting her moral argument that man cannot exceed his natural boundaries. You may purchase Copan’s book here.This review may be freely distributed, reposted on your personal blogs and websites, printed off, emailed to friends and enemies, or completely ignored. Paul Copan’s Is God a Moral Monster? The biblical text, supported by archaeological discovery, suggests that while Judah’s political and religious structures were ruined and that Judahites died in the conflict, the urban elite were deported to Babylon while many “poor of the land” remained behind to inhabit the towns of Judah. (b) Despite the New Atheists’ appeals to science, they ignore the profound influence of the Jewish-Christian worldview on the West’s scientific enterprise. 3 in Joe M. Sprinkle, Biblical Law and Its Relevance (Lanham, Maryland: University Press of America, 2004). Christopher Hitchens, God Is Not Great: How Religion Poisons Everything (New York: Hachette Book Group, 2007), 101,102. Yet it is self-confessedly less than ideal. For one thing, there are no “flight” verbs in this letter, and this “runaway slave” interpretation did not emerge until the fourth century. Making Sense of the Old Testament God. Previously, he saw God’s provision when he reluctantly let Ishmael and Hagar go into the wilderness — with God reassuring Abraham that Ishmael would become a great nation. Indeed, God threatened to “vomit” out Israel from the land just as he had vomited out the Canaanites (Leviticus 18:25,28; 20:22). Behind both of these hard commands, however, is the clear context of Yahweh’s loving intentions and faithful promises. From the beginning, the earliest legislation (Exodus 21–23) was intended to be simple and much less harsh — comparable to patriarchal religion (cp. See ch. According to this accusation, God is a “moral monster” since He “created” evil—or because He neglects to do anything about evil. What of Scripture’s emphasis on lex talionis — an eye for an eye and a tooth for a tooth? Not at all. After the seduction of Israel by Midian, “every male” Midianite was killed (verse 7). First, like Narnia’s Aslan, gracious and compassionate Yahweh (Exodus 34:6) is not to be trifled with. Simple semantic sophistry won't even make it past a rudimentary logic or debating course. God in the Old Testament is not a moral tyrant. Indeed, many biblical narratives tend to confirm our moral intuitions, which reveal how biblical characters are often a mixed moral bag. Chapter 2 The New Atheists and the Old Testament God                          (III): Slavery in the New Testament 6, ed. He pays careful attention to the context and background of troubling passages, as well as observing how the Old Testament law was not a universal, timeless statement of perfect ethics, but rather a way of moving people to a higher ethical standard than they had held before, as well as preparing them for the perfect ethical teachings of Jesus Christ. And if slaves can gain their freedom (1 Corinthians 7:21), Paul encouraged this. All rights reserved. He is also president of the Evangelical Philosophical For example, in the first stage, Abraham, Isaac, and Jacob are apolitical characters (except for Abram’s rescuing Lot in response to an invasion/raid [Genesis 14]).                          (II): Challenging Texts for Slavery The same kind of progression is evident in legislation regarding women, primogeniture, and the like. The Mosaic Law, Israel’s History, and Varying Ethical Demands. (II) 18. is vintage Copan. Paul Copan, Is God a Moral Monster? With the second harsh command regarding the Canaanites, Yahweh has already promised to bring blessing to all the families of the earth without exclusion (Genesis 12:1–3; 22:17,18) and desires to include Israel’s most-hated enemies in this blessing (e.g., Isaiah 19:25). Yahweh fought on Israel’s behalf while bringing just judgment on an irredeemably Canaanite culture and religion that had sunk hopelessly below any hope of moral return — with the rare exception of Rahab and her family and the Gibeonites at the end of Joshua 9. Published on January 15, 2015 by Steve West, Members click Hosea’s notable portrayal of Israel as a prostitute — no mere flirt — is quite serious despite Dawkins’ casual dismissal. Fourth, the biblical language of the Canaanite “utter destruction” is identical to that of Judah’s destruction in the Babylonian exile. 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The best online prices at eBay Brill, 1977 ), 148 attempting to make Sense of Old!, Crude laws, as well as God ’ s notable portrayal of Israel ” are accurate reveals that are... “ the ungrateful and mutinous children of Israel ’ s forbearance because of human hard-heartedness Killing the...