By James L. Crenshaw, Paul L. Redditt, David Penchansky
Does God, in reality, continuously express love towards those that love him and faithfully serve him? Even except the truth that God punishes those that in actual fact deserve his wrath, or even except his hostility to Israel's enemies, what can we do with the now not insignificant variety of passages within the outdated Testament/Hebrew Bible the place it can be stated that he turns opposed to his personal humans or participants of that individuals, attacking them without cause, or a minimum of with over the top violence?
Professor James Crenshaw, possibly greater than the other unmarried pupil of this new release, has led the way in which into dialogue of this pivotal subject, and the essays incorporated during this quantity are in accordance with or react to his seminal contributions to the subject.
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Extra resources for Shall Not the Judge of All the Earth Do What Is Right?: Studies on the Nature of God in Tribute to James L. Crenshaw
Sample text
In 19:4 we are told there were no righteous inhabitants of Sodom. ) Genesis 22 is principally a story about the faith of Abraham rather than about the character of God. But the implications of God’s command to Abraham to kill his son Isaac and to offer him to God as a burnt offering cannot be dismissed as irrelevant. True, the reader is informed at the outset (v. 1) that God’s purpose was to test Abraham and that, as becomes clear at the end of the story, God never intended to let Abraham carry out his initial command, but such intentions do not excuse God’s behavior.
It is also true that God had failed in his purpose: he had been unable to prevent what had happened; his authority had been challenged by his own creatures; and he had lost the services of the man whom he had placed in his garden to work there and keep it in order. Is there not, however, something more sinister in the portrayal of God here than a simple failure to control his creatures? In order to preserve his authority he told a lie (there is no reason to suppose that “in the day that . ” is not to be taken literally or that “die” in 2:17 has 14.
That the problem was recognized at least in late antiquity is shown by the anxiety of some rabbinic writers to conceal these divine “faults” or to defend God against the imputation of them. Another attempt to mitigate the indictment against God consists of the idea that God shares the suffering of his people even while punishing them. The Old Testament passages in which this theme appears are extremely few, and those that have been cited above in this essay are not among them. Finally, it has been suggested that the narratives in which the “darker” side of God appears are “just stories”—that is, that they are unconnected anecdotes that do not necessarily represent what their narrators actually believed.