Is God a Moral Monster? PDF
Paul Copan
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Is God a Moral Monster?
Understanding God's Nature Amidst Modern
Criticism and Controversy.
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About the book
In "Is God a Moral Monster?", Paul Copan confronts the
provocative claims made by contemporary New Atheists who
portray the God of the Old Testament as a bully and a cosmic
abuser. As these views gain traction, even within Christian
circles, Copan provides a thoughtful response to such
criticisms. He tackles pressing moral questions about God's
character, exploring accusations of arrogance, harsh
punishment, ethnic cleansing, oppression of women, and
endorsing slavery. Through careful examination, Copan
reveals a consistent portrayal of God in both the Old and New
Testaments, demonstrating that the divine nature is
fundamentally righteous and loving, guiding readers toward a
deeper understanding of scripture.
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About the author
Paul Copan is a prominent Christian theologian, analytic
philosopher, and apologist, currently serving as a professor
and holding the Pledger Family Chair of Philosophy and
Ethics at Palm Beach Atlantic University. He earned his B.A.
in biblical studies from Columbia International University and
went on to obtain an M.A. in philosophy of religion and a
Master of Divinity from Trinity International University.
Recognized for his creative scholarship, he received the Prof.
C.B. Bjuge Award for his thesis in Biblical and Systematic
Theology. In 2000, Copan was awarded a Ph.D. in philosophy
of religion from Marquette University, with a dissertation
focusing on the moral implications of atheological arguments.
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Summary Content List
Chapter 1 : 1: Who are the New Atheists?
Chapter 2 : 2: The New Atheists and the Old Testament God
Chapter 3 : 3: Great Appetite for Praise and Sacrifices?
Divine Arrogance or Humility?
Chapter 4 : 4: Monumental Rage and Kinglike Jealousy?
Understanding the Covenant-Making God
Chapter 5 : 5: Child Abuse and Bullying? God’s Ways and
the Binding of Isaac
Chapter 6 : 6: God’s Timeless Wisdom? Incremental Steps
for Hardened Hearts
Chapter 7 : 7: The Bible’s Ubiquitous Weirdness? Kosher
Foods, Kooky Laws? (I)
Chapter 8 : 8: The Bible’s Ubiquitous Weirdness? Kosher
Foods, Kooky Laws? (II)
Chapter 9 : 9: Barbarisms, Crude Laws, and Other Imaginary
Crimes? Punishments and Other Harsh Realities in
Perspective
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Chapter 10 : 10: Misogynistic? Women in Israel
Chapter 11 : 11: Bride-Price? Polygamy, Concubinage, and
Other Such Questions
Chapter 12 : 12: Warrant for Trafficking in Humans as Farm
Equipment? (I): Slavery in Israel
Chapter 13 : 13: Warrant for Trafficking in Humans as Farm
Equipment? (II): Challenging Texts on Slavery
Chapter 14 : 14: Warrant for Trafficking in Humans as Farm
Equipment? (III): Slavery in the New Testament
Chapter 15 : 15: Indiscriminate Massacre and Ethnic
Cleansing? The Killing of the Canaanites (I)
Chapter 16 : 16: Indiscriminate Massacre and Ethnic
Cleansing? The Killing of the Canaanites (II)
Chapter 17 : 17: Indiscriminate Massacre and Ethnic
Cleansing? The Killing of the Canaanites (III)
Chapter 18 : 18: The Root of All Evil? Does Religion Cause
Violence?
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Chapter 19 : 19: Morality without a Lawgiving God? The
Divine Foundation of Goodness 209
Chapter 20 : 20: We Have Moved beyond This God (Haven’t
We?): Jesus as the Fulfiller of the Old Testament
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Chapter 1 Summary : 1: Who are the
New Atheists?
Section
Summary
Who Are the
New
Atheists?
The chapter discusses the rise of New Atheism, marked by prominent figures like Dennett, Dawkins, Harris,
and Hitchens, who communicate atheism in accessible terms at forums, indicating a cultural shift against
traditional Christianity.
The New
Face of
Atheism
New Atheists tap into public dissatisfaction with Christianity, linking it to violence post-9/11. Polls indicate a
steady percentage of atheists in America, contrasting with the perceived rise of atheism driven by emotionally
charged arguments that lack logical rigor.
Key
Observations
on New
Atheism
Critique of Religious Followers: While New Atheists criticize the moral failures of religious individuals,
they neglect the positive societal contributions of faith.
Criticism of Arguments: Critics argue New Atheist arguments often lack depth, relying on emotional
appeals rather than robust academic logic.
Atrocities and Accountability: New Atheists hold theists accountable for historical violence yet often
ignore atrocities by atheistic regimes, undermining their stance.
Old Testament Ethics: They critique Old Testament morality without understanding its cultural
complexities, warranting a more nuanced discussion.
Further
Reading
Copan, Paul, and William Lane Craig. *Contending with Christianity’s Critics: Answering New Atheists
and Other Objectors*.
Ganssle, Greg. *A Reasonable God: Engaging the New Face of Atheism*.
McGrath, Alister. *The Dawkins Delusion*.
Meister, Chad, and William Lane Craig, eds. *God Is Great, God Is Good: Why Believing in God Is
Reasonable and Responsible*.
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1 Who Are the New Atheists?
In February 2007, at the Greer-Heard Forum in New Orleans,
the topic was "The Future of Atheism," featuring discussions
between Christian theologians and New Atheists, like Daniel
Dennett. The emergence of New Atheism marks a notable
cultural shift, as figures like Dennett, Richard Dawkins, Sam
Harris, and Christopher Hitchens address atheism in
accessible ways rather than through academic discourse.
The New Face of Atheism
New Atheists are leveraging a growing public discontent
with traditional Christianity, often associating religious
beliefs with radicalism and violence, especially
post-September 11, 2001. Despite their media presence and
bestsellers, polls suggest the percentage of atheists in
America has not significantly changed over decades,
contradicting the perception of a widespread rejection of
God. The New Atheists' emotionally charged arguments can
resonate strongly, but their logical rigor is often critiqued by
both theologians and fellow atheists.
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Key Observations on New Atheism
1.
Critique of Religious Followers
: New Atheists rightfully point to the moral failings of
religious individuals but often overlook the positive impacts
of faith. This presents a one-sided view, failing to
acknowledge the historical contributions of Christianity to
society.
2.
Criticism of Arguments
: Critics highlight a lack of depth in New Atheist arguments
against God, suggesting they often reflect emotional rhetoric
rather than coherent, academically rigorous logic. Prominent
atheist figures have criticized the simplistically dismissive
nature of New Atheist literature.
3.
Atrocities and Accountability
: The New Atheists demand accountability from theists for
historical atrocities while being reluctant to acknowledge
similarly violent acts committed by atheistic regimes. This
contradiction weakens their critique of religion.
4.
Old Testament Ethics
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: The New Atheists frequently raise questions about Old
Testament moral implications and laws without a nuanced
understanding. This area requires thorough discussion and
better representation, as the complexities of ancient cultures
provide crucial insights into the criticisms raised.
Further Reading
- Copan, Paul, and William Lane Craig. *Contending with
Christianity’s Critics: Answering New Atheists and Other
Objectors*. Nashville: B & H Academic, 2009.
- Ganssle, Greg. *A Reasonable God: Engaging the New
Face of Atheism*. Waco: Baylor University Press, 2009.
- McGrath, Alister. *The Dawkins Delusion*. Downers
Grove, IL: InterVarsity, 2007.
- Meister, Chad, and William Lane Craig, eds. *God Is Great,
God Is Good: Why Believing in God Is Reasonable and
Responsible*. Downers Grove, IL: InterVarsity, 2009.
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Chapter 2 Summary : 2: The New
Atheists and the Old Testament God
Section
Summary
Chapter Title
The New Atheists and the Old Testament God
Main Focus
Critiques by New Atheists on the moral implications of the Old Testament God
Issue Addressed
Reluctance of Christian leaders to engage with ethical dilemmas, leading to crises of faith
New Atheism
Critique
Dawkins' Charges: Criticizes God's command to Abraham as disgraceful, equates biblical acts to
modern atrocities.
Moral Abominations: Points to questionable actions of biblical figures to argue the Bible's moral
failings, labeling God a "moral monster."
Other Perspectives: Dennett and Harris assert the portrayal of God reflects outdated values;
Harris questions Biblical capital punishment.
Key Criticisms
Listed
Canaanite “genocide”
The binding of Isaac
Jealous deity
Ethnocentrism and racism
Chattel slavery
Bride-price
Gender inequality
Harsh laws in Israel
Perceived eternal relevance of Mosaic law
Questioning God’s role in morality
Navigating Ethical
Challenges
Emphasizes the need for thoughtful analysis and humility, referencing Christopher Wright’s work for
deeper understanding.
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Section
Summary
Conclusion
Frames the discussion for a nuanced exploration of Old Testament ethical challenges in the context of
New Atheist accusations.
2 The New Atheists and the Old Testament God
The author addresses the criticisms posed by New Atheists
regarding the moral implications of the Old Testament God,
particularly focusing on the harsh depictions found in biblical
narratives. This chapter highlights the reluctance of Christian
leaders to engage with these ethical dilemmas, which can
lead to a crisis of faith among believers when confronted
with such challenges.
New Atheism Critique
Prominent New Atheists, including Richard Dawkins,
Christopher Hitchens, Dan Dennett, and Sam Harris, have
voiced strong objections to the character of God as depicted
in the Old Testament. Their criticisms include:
Dawkins' Charges
: He describes God's command to Abraham to sacrifice Isaac
as "disgraceful" and likens certain actions to child abuse. He
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accuses God of jealousy, ethnic cleansing, and equates
biblical battles with modern atrocities.
Moral Abominations
: Dawkins points out morally questionable actions of biblical
figures like Lot, Abraham, Jephthah, and David to argue for
the Bible’s moral failings. He labels God as a "moral
monster."
Other Perspectives
: Dennett and Harris add that the portrayal of God in the Old
Testament represents outdated values, including jealousy and
violence. Harris, in particular, questions the morality of
capital punishment prescribed in the Bible.
Key Criticisms Listed
:
1. Canaanite “genocide”
2. The binding of Isaac
3. Jealous deity
4. Ethnocentrism and racism
5. Chattel slavery
6. Bride-price
7. Gender inequality
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8. Harsh laws in Israel
9. Perceived eternal relevance of Mosaic law
10. Questioning God’s role in morality
Navigating Ethical Challenges
Despite the depth of these objections, the author
acknowledges the complexity and historical context of Old
Testament texts, suggesting that with thoughtful analysis and
humility, believers can navigate these difficult questions. He
references Christopher Wright’s work, “The God I Don’t
Understand,” as a resource for deeper understanding of these
issues.
Conclusion
The chapter sets the stage for a more nuanced exploration of
Old Testament ethical challenges, framing discussions
around the accusations from New Atheists in order to better
contextualize and understand the morality within biblical
narratives.
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Example
Key Point:Engaging with moral challenges requires
humility and understanding of historical context.
Example:Imagine you are in a discussion with friends
who challenge your beliefs about God, citing examples
from the Old Testament. When they describe the story
of Abraham being asked to sacrifice Isaac, you might
initially feel defensive. However, as you delve deeper
into these criticisms, you realize that they stem from a
misunderstanding of the cultural and historical context
of the time. You recall how ethical dilemmas can
illuminate complex moral landscapes and push us
toward a more profound understanding of faith.
Engaging in this dialogue with humility allows you to
explore these age-old questions without feeling
overwhelmed, helping to reaffirm your faith while
embracing the authenticity of your moral journey.
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Critical Thinking
Key Point:Critique of the Old Testament God
Critical Interpretation:The author examines the harsh
ethical portrayals of God in the Old Testament,
suggesting that these depictions raise significant moral
questions. However, this analysis invites scrutiny, as the
author's defense may overlook the complexity of ethical
interpretation within historical contexts. Readers could
explore opposing viewpoints through works like 'The
End of Faith' by Sam Harris or 'God Is Not Great' by
Christopher Hitchens, thereby encouraging a balanced
consideration of differing perspectives on these ancient
texts.
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Chapter 3 Summary : 3: Great Appetite
for Praise and Sacrifices? Divine
Arrogance or Humility?
Section
Summary
Misunderstanding
Humility
Humility is often misinterpreted; critics like Dawkins accuse God of narcissism, but God
embodies humility and self-giving love.
Defining Pride and
Humility
Pride is an inflated self-view, while true humility acknowledges our limitations and God's role in
our abilities.
Is God Proud?
God does not exhibit pride; His nature is worthy of worship due to His perfect character and
accurate self-view.
God’s Image as a Gift
Being made in God's image is an expression of kindness, allowing rational thought and a
relationship with the divine.
The Biology of Religious Religious inclinations may stem from evolution, but this does not negate God's existence; it may
Devotion
indicate a divine design for seeking Him.
Worship as Reality
Engagement
Worship is a natural response to God's greatness that connects humanity with ultimate reality and
fosters relationships.
God’s Directive for
Worship
God's call for worship is a desire for alignment with existence's ultimate reality, fostering
transformation in humans.
Seeking Praise: A Divine God does not need validation; praise is a spontaneous expression from creation acknowledging
Perspective
His glory.
The Humble,
Self-Giving God
Divine humility is evident in the Bible, showing a focus on service, as shown through the Trinity
and Christ's sacrifice.
Conclusion
The New Atheists mischaracterize God; He is humble and self-giving, exemplifying true love and
service, particularly through the crucifixion.
3 Great Appetite for Praise and Sacrifices? Divine
Arrogance or Humility?
Misunderstanding Humility
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Humility is often misinterpreted, with cultural references
highlighting the irony in trying to be proud of being humble.
Critics like Richard Dawkins argue that God’s focus on His
own superiority shows narcissism. However, closer
examination reveals that God embodies humility and
self-giving love, rather than selfishness.
Defining Pride and Humility
Pride is an inflated self-view, a kind of false advertisement
about ourselves, while true humility recognizes our
limitations and strengths. Genuine humility acknowledges
God’s role as the source of our abilities and leads to a proper
understanding of our place before Him.
Is God Proud?
God does not exhibit the inflated self-image associated with
pride. Rather, His nature is worthy of worship due to His
perfect character. He does not take undue credit for human
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view of Himself and His creation.
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Chapter 4 Summary : 4: Monumental
Rage and Kinglike Jealousy?
Understanding the Covenant-Making
God
Section
Summary
Introduction
Criticism of God's jealousy by figures like Richard Dawkins, Oprah Winfrey, and Bill Maher,
who see it as a sign of insecurity.
Good Jealousy vs. Bad
Jealousy
Jealousy is divided into bad (self-centered) and good (concern for others). God's jealousy is
framed as loving and protective, particularly towards Israel.
The Marriage Analogy
God's relationship with Israel is compared to a marriage, where idolatry causes Him real pain,
illustrating His emotional investment.
The Implications of Idolatry
Idolatry is seen as spiritual adultery, and God's reactions to it highlight His desire for
faithfulness, akin to a husband's jealousy.
Divine Vulnerability
God's vulnerability is expressed through His heartbreak over Israel's disobedience, indicating
that His anger stems from care, not caprice.
Jesus and Righteous Anger
Jesus exemplifies righteous anger in confronting injustice, which is seen as indicative of care
and moral responsibility.
Divine Jealousy to Protect
and Benefit Humans
God's jealousy is compared to a protective husband, emphasizing that His motives are aimed at
the well-being of humans.
Conclusion
Divine jealousy is portrayed as ultimately protective, leading humans to fulfillment in their
relationship with God, which is essential for a meaningful life.
Further Reading
Recommendations for further literature on God's nature and justice, featuring authors like Paul
Copan and C. S. Lewis.
Monumental Rage and Kinglike Jealousy?
Understanding the Covenant-Making God
Introduction
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Richard Dawkins criticizes God for his jealousy over rival
deities, stating that it reflects a petty and insecure nature.
This sentiment is echoed by public figures like Oprah
Winfrey and Bill Maher, who question the morality of a
jealous God.
Good Jealousy vs. Bad Jealousy
Jealousy can be categorized as either bad or good. Bad
jealousy is self-centered, while good jealousy arises from
concern for others' well-being. The Bible illustrates God’s
jealousy as a protective and loving response, especially
evident in His relationship with Israel as a passionate
husband.
The Marriage Analogy
God's love for Israel is likened to a marriage where spiritual
infidelity (idolatry) causes Him real pain and anguish. This
analogy highlights the depth of God's commitment and
emotional investment in His covenant with His people.
The Implications of Idolatry
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Idolatry is portrayed as an act of spiritual adultery, a betrayal
of God's relationship with His people. The author argues that
God’s strong reactions to Israel’s infidelity stem from a
desire for correlation and faithfulness, much like a husband’s
rightful jealousy over his wife's commitment.
Divine Vulnerability
God's vulnerability is evident throughout the Old Testament,
symbolizing a loving relationship where He experiences
heartbreak due to Israel's disobedience. The notion of divine
vulnerability suggests that God’s anger and jealousy arise
from genuine care for His people rather than capriciousness.
Jesus and Righteous Anger
The portrayal of Jesus in the New Testament showcases His
righteous anger, particularly when addressing injustices and
corruption. True anger, according to the text, is indicative of
care for others and reflects a moral duty to confront
wrongdoing.
Divine Jealousy to Protect and Benefit Humans
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God’s jealousy is compared to a protective husband shielding
his wife from emotional harm. This perspective contrasts
misconceptions about God’s motives, emphasizing that
divine jealousy is for the well-being of humans.
Conclusion
The author posits that divine jealousy serves to protect
humanity from self-harm and lead us to fulfillment in a
relationship with God. Such jealousy is not pettiness; instead,
it represents God's deep desire for the best in our lives.
Ultimately, true fulfillment comes from recognizing and
adhering to God's design, which leads to a richer, more
meaningful existence.
Further Reading
This section recommends additional literature to gain insight
into the implications of God's nature and justice, including
works by Paul Copan, C. S. Lewis, and others that explore
the connection between divine authority and human
well-being.
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Example
Key Point:Divine Jealousy as Protective Love
Example:Imagine feeling deeply invested in someone
you love, where their choices directly impact your
well-being. If a partner repeatedly engages in
destructive behavior, your concern is not about control
but a genuine desire for their safety and happiness. This
is akin to God’s jealousy—it's not about pettiness but
stems from a protective, loving nature that seeks fidelity
and well-being for His people.
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Chapter 5 Summary : 5: Child Abuse
and Bullying? God’s Ways and the
Binding of Isaac
Section
Summary
Chapter Title
Child Abuse and Bullying? God’s Ways and the Binding of Isaac
Overview of Genesis 22
Explores God's command to Abraham to sacrifice Isaac, highlighting debates on divine
morality and human ethics.
The Nature of Divine Commands
Critics argue God's command contrasts with later prohibitions against child sacrifice;
questions arise about Abraham's faith versus failure.
Abraham's Faith Against the
Context of the Pentateuch
Contrasts Abraham’s faith with Moses's unbelief, illustrating Abraham as a model of
faith receiving promises before the law.
The Link Between Abraham's Call
and the Sacrifice of Isaac
God’s command to sacrifice Isaac appears as a reaffirmation of promises, testing
Abraham’s trust in His covenant.
Context of Hagar and Ishmael
Reassurances regarding Ishmael's future enhance Abraham’s trust, preparing him for the
test regarding Isaac.
Insights from the Genesis 22
Passage
Emphasizes God's testing nature and tenderness, pointing out the complexities of God's
commands against His steadfast assurances.
Moral Implications of the
Command
Discusses potential justifications for taking innocent life under divine command,
suggesting that divine directives shape moral truths.
The New Testament Connection:
Isaac and Jesus
Links Isaac’s sacrifice to Jesus’ crucifixion, framing it as a divine act of love and
redemption rather than abuse.
Conclusion: Understanding God's
Character
Frames Abraham’s faith as trust in God’s promises, indicating the narrative points to
God’s ultimate sacrifice through Jesus.
Further Reading
Recommendations for works discussing the theological implications of the binding of
Isaac, including writings by Kierkegaard and biblical scholars.
Chapter 5: Child Abuse and Bullying? God’s Ways
and the Binding of Isaac
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Overview of Genesis 22: The Test of Abraham
In Genesis 22, God commands Abraham to sacrifice his son
Isaac, sparking debates about divine morality and human
ethics. The chapter examines the complexities of this
command, questioning if it represents a moral violation or a
test of faith.
The Nature of Divine Commands
Critics charge that God's demand appears whimsical and
contradicts His prohibition against child sacrifice laid out
later in the Mosaic law. Notable thinkers like Bart Ehrman
argue this narrative exemplifies a troubling facet of God's
character, questioning whether Abraham's readiness to
sacrifice Isaac denotes failure or faith.
Abraham's Faith Against the Context of the
Pentateuch
The Pentateuch contrasts the faith of Abraham with the
unbelief of Moses. Abraham is depicted as a model of faith,
receiving God's promises even before the law was given. In
contrast, Moses, despite having the law, falters in faith. This
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thematic framework enhances the understanding of
Abraham’s test.
The Link Between Abraham's Call and the Sacrifice
of Isaac
In Genesis 12, God’s initial call to Abraham includes
promises of blessings through his progeny. By directing
Abraham to sacrifice Isaac, God seems to reaffirm these
promises while challenging Abraham’s trust in the
fulfillment of his covenant.
Context of Hagar and Ishmael
Ishmael’s story serves as a precursor to Isaac's. God reassures
Abraham regarding Ishmael’s future despite earlier familial
tensions. This experience fosters Abraham’s trust in God's
promises, preparing him for the profound test concerning
Isaac.
Insights from the Genesis 22 Passage
Genesis 22 emphasizes God's testing and tenderness towards
Abraham, highlighting the paradox of God's challenging
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commands against His assurances. While God's directive to
sacrifice feels harsh, it contains hints of divine provision and
underscores the necessity of faith amid uncertainty.
Moral Implications of the Command
The chapter wrestles with the moral implications of God's
command to Abraham. It explores potential exceptions where
taking an innocent life might be seen as justifiable under
divine command, positing that contextual divine revelations
shape moral truths.
The New Testament Connection: Isaac and Jesus
The narrative of Isaac foreshadows the sacrificial nature of
Jesus, linking the themes of obedience and divine love. The
Crucifixion is presented not as abuse but as an essential act
of self-giving love, wherein God participates in human
suffering to offer redemption.
Conclusion: Understanding God's Character
Understanding the binding of Isaac requires a broader view
of God’s overarching narrative and His character. The text
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illustrates that, in faith, Abraham embodies trust in a God
who fulfills promises, while the story ultimately points
towards God’s profound sacrifice through Jesus.
Further Reading
- Explore works that discuss the theological implications of
the binding of Isaac, including writings by Kierkegaard and
other biblical scholars.
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Example
Key Point:God’s testing of Abraham reveals the
complexity of faith and divine morality.
Example:Imagine standing on a precipice, gazing into
the unknown, as you hold your dreams and loved ones
tightly. In that moment, God whispers a challenge to
your heart—will you trust Him when the path seems
dark and His commands perplexing? Abraham faced a
similar test; he was called to sacrifice Isaac, his beloved
son. This command seems incomprehensible, yet it
serves as a profound exploration of faith. It underscores
the notion that true belief may require us to let go of
what we cherish most, trusting in God's ultimate
goodness and His promises of redemption, even when
the circumstances feel utterly counterintuitive.
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Critical Thinking
Key Point:The Morality of Divine Commands and
Human Ethics
Critical Interpretation:The crux of the debate regarding
Abraham's willingness to sacrifice Isaac lies in the
morality of divine commands contrasted with human
ethics. This tension raises significant questions about
whether God's request can be justified especially
considering the inherent violation of moral principles
such as the sanctity of life. Critics like Bart Ehrman
assert such narratives not only paint God as whimsical
but also suggest a troubling precedent for acceptable
moral reasoning. It invites one to ponder whether faith
necessitates adherence to commands that fundamentally
clash with ethical intuitions. While the chapter may
advocate for understanding God's character through a
theological lens, alternative interpretations exist that
challenge the notion of unquestioning obedience to
divine authority. Sources such as
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Chapter 6 Summary : 6: God’s Timeless
Wisdom? Incremental Steps for
Hardened Hearts
God’s Timeless Wisdom? Incremental Steps for
Hardened Hearts
Overview of Cultural Critique
An open letter to Dr. Laura sarcastically critiques her
interpretation of Old Testament laws, highlighting perceived
absurdities of ancient commandments concerning slavery,
Sabbath violations, dietary prohibitions, and more. These
criticisms reflect a modern misunderstanding of the context
in which these laws were given.
Understanding Mosaic Law
The Old Testament’s laws, counted as 613 by Maimonides,
seem foreign and severe to contemporary readers. However,
many criticisms stem from a lack of understanding of the
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ancient Near Eastern context, leading to what C. S. Lewis
termed “chronological snobbery.”
The Law of Moses: A Temporary Measure
Mosaic law was never designed to be permanent or universal.
It served a specific function within the cultural limits and
human conditions of its time, anticipating a new covenant.
While many principles, such as the sanctity of human life and
monogamous marriage, have enduring relevance, they were
not fully expressed in the law.
Incremental Divine Accommodation
God's approach to ancient social structures demonstrates His
willingness to engage with human fallenness without
imposing perfection. Jesus noted that regulations like divorce
were permitted due to human hard-heartedness. This
exemplifies God's incremental guidance towards higher
ideals, rather than absolutes.
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Moral
Progression
the Scriptures
Audio
Throughout Scripture, there is a discernible moral movement.
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Chapter 7 Summary : 7: The Bible’s
Ubiquitous Weirdness? Kosher Foods,
Kooky Laws? (I)
7 The Bible’s Ubiquitous Weirdness? Kosher Foods,
Kooky Laws?
Interconnectedness of Law and Society
The law given to Israel operates on three interconnected
levels: theological, social, and economic. God’s covenant
with Israel at Mount Sinai binds these elements together,
highlighting how violations of the law affect relationships
both within society and with God.
Israelite vs. Canaanite Society
Israel's structure was tribal and kinship-based, with land
owned by extended family units, resulting in a decentralized
society. This system contrasted sharply with the feudalism of
the Canaanites, who upheld a hierarchical ownership of land
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and exploitation of peasants.
Temporary Nature of the Mosaic Law
Despite its detailed stipulations, the Mosaic Law is not
eternal and was meant to be temporary, accommodating
future developments and awaiting a new covenant, as
indicated by Old Testament prophecies.
Historical Context of Israel’s Covenant
Israel was chosen by God's grace, not merit, and experienced
deliverance as part of God's active historical engagement.
The laws were embedded within this historical narrative to
shape the identity of God’s people.
Grace-Gratitude Ideal
Israel's laws reflected a moral obligation to live gratefully
towards others, modeled after God's gracious acts. The
expectations laid upon Israel were not based on favoritism
but on a covenantal relationship founded in grace.
The Nature of Theocracy
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Israel existed as a theocracy during the Mosaic covenant, an
arrangement intended to prepare the way for the ultimate
revelation of Jesus and the establishment of the church as a
new, interethnic community.
Holiness in Daily Life
Holiness was not limited to religious leaders but was a call
for the entire nation, urging them to reflect divine purity in
every aspect of life, integrating sacredness into the mundane.
Understanding Clean and Unclean
Purity laws were symbolic, representing a connection to life
and holiness. Cleanness was essential for communion with
God, necessitating inner self-examination rather than merely
outward adherence to rituals.
Purpose of Cleaning Laws
Laws regarding cleanliness served both as physical reminders
of Israel’s moral and spiritual status and as symbolic
distinctions between life and death, holiness and impurity,
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illustrating deeper spiritual truths.
Avoiding Cultural Mixing
Prohibitions on mixing in various aspects of life were
reminders for Israel to maintain their unique identity and
holiness, avoiding contamination from surrounding cultures
and practices.
Conclusion
The Mosaic laws, while seeming odd, were deeply
interwoven with Israel's identity and relationship with God,
serving as guides for ethical and communal living. These
laws highlighted a larger theological narrative and the
overarching message of divine holiness and moral
responsibility in life.
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Chapter 8 Summary : 8: The Bible’s
Ubiquitous Weirdness? Kosher Foods,
Kooky Laws? (II)
8 The Bible’s Ubiquitous Weirdness? Kosher Foods,
Kooky Laws?
Kosher Laws
- The term "kashrut" refers to the proper state, particularly in
relation to food.
- Observant Jews look for kosher labels and avoid certain
foods like pork and shellfish as outlined in Leviticus 11 and
Deuteronomy 14.
- The concept of clean versus unclean emphasizes the
Israelites’ need for purity, especially regarding dead animal
carcasses.
Scholarly Theories
- Several theories attempt to explain the distinction between
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clean and unclean animals:
Health/Hygiene
: Suggests unclean animals pose health risks, but this is not a
focus in biblical texts.
Association with Non-Israelite Religions
: Claims unclean animals were tied to pagan practices,
though this argument is contradicted by Israel’s own
sacrificial practices.
Creation and Holiness
- Clean animals exemplify God's creation order, fitting
within defined categories (land, water, air).
- Animals that blurred these categories were considered
unclean, highlighting Israel’s call for distinctiveness and
purity.
- Israelites were reminded through their dietary laws of their
unique relationship with God, emphasizing their role as
set-apart people.
The Fall, Death, and Abnormality
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- The narrative of the fall in Genesis connects to dietary laws
where unclean animals symbolize predatory behavior and
vulnerability.
- Clean animals are seen as non-predatory, indicating a
desired moral conduct in Israelite society that respects life.
- Distinctions between clean and unclean foods reflect justice
and uprightness, urging Israelites to avoid predation in
human relationships.
Dishonorable Discharges
- There are laws regarding bodily fluids that symbolize loss
of life, further emphasizing the importance of purity in daily
life.
- These laws reflect a contrast between Israel’s values and
those of surrounding nations, especially regarding sexuality.
The Holiness Gap: Purity Laws and the Need for
Grace
- Being chosen by God comes with significant expectations
and a sense of a "holiness gap" that prompts a need for grace
and purification.
- Animal sacrifices symbolize human sinfulness,
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underscoring the requirement of divine assistance and
highlighting humanity's inadequacy.
- The Old Testament laws direct attention to the ultimate
fulfillment and grace found in Christ.
Conclusion
- The dietary laws and purity regulations in the Old
Testament convey profound theological truths about
holiness, community identity, and respect for life.
- These narratives encourage a deeper understanding of how
such laws serve to inform moral and ethical conduct within
the community of faith.
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Chapter 9 Summary : 9: Barbarisms,
Crude Laws, and Other Imaginary
Crimes? Punishments and Other Harsh
Realities in Perspective
9 Barbarisms, Crude Laws, and Other Imaginary
Crimes?
Punishments and Other Harsh Realities in
Perspective
Life in the ancient Near East was often harsh, reflected in the
Old Testament laws. While these laws show moral
advancement, they were influenced by the surrounding
culture and context. Critics sometimes label them as barbaric,
pointing to death penalties for offenses such as cursing one's
parents or violating the Sabbath. This chapter aims to
contextualize these laws against the historical backdrop of
ancient Near Eastern law codes, revealing both harsh realities
and significant moral improvements.
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Ancient Near Eastern Law Codes and the Mosaic
Law
The Mosaic law was shaped by existing ancient Near Eastern
legal traditions, including the laws of Ur-Nammu,
Hammurabi, and others. Comparisons show parallels as well
as key differences. Even as other cultures displayed brutality,
Mosaic law provided significant protections and moral
advancements. Critics often highlight the negatives without
acknowledging these improvements.
Sabbath-Breakers and Slanderers
Examples such as the stoning of a Sabbath-breaker or a
blasphemer illustrate the seriousness with which God’s
commands were taken, setting a precedent for the community
about divine expectations. Harsh punishments emphasize
God’s holiness and societal order rather than calling for an
extreme application of law.
The Glutton and the Drunkard: Deuteronomy
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21:18–21
Audio
The severe response toward a rebellious son underscores
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Chapter 10 Summary : 10: Misogynistic?
Women in Israel
10 Misogynistic? Women in Israel
Feminist critiques of the Old Testament often label its writers
as endorsing sexism, patriarchy, and misogyny. Richard
Dawkins has referred to the Old Testament God as
"misogynistic." Several practices and laws surrounding
women, such as their designation as property and limitations
on religious roles, raise questions about gender equality in
ancient Israel.
Genesis 1–2: The Original Ideal
The creation narrative posits male-female equality,
illustrating partnership rather than hierarchy. Despite laws
that reflect a patriarchal society, God aims to safeguard
women within these frameworks, suggesting an ideal that
acknowledges human fallibility. Negative examples of
oppression should not be mistaken for endorsements.
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The Equality of Women—from Various Angles
The Old Testament shows a tension between patriarchal
structures and the honoring of women. Fathers held legal
authority, yet many passages affirm women's dignity and
equality. Matriarchs were influential leaders, and legislation
included protections for vulnerable groups, including
women, orphans, and foreigners.
Theological, Historical, and Legal Affirmations of
Equality
Theological: Women's equality is emphasized in key
Scripture passages that affirm their worth and roles. For
example, both male and female are created in God's image
(Gen. 1:27), and mutual honor between parents is mandated
(Exod. 20:12).
Historical: Powerful women such as Sarah, Miriam, and
Deborah exerted influence, countering claims of misogyny.
These women’s stories show that they held significant roles
in Israelite society.
Legal: The laws governing moral and ceremonial practices
applied equally to men and women, demonstrating a shared
moral responsibility.
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Texts That (Allegedly) Promote Female Inferiority
The Trial of Jealousy: Numbers 5
This law allows a husband to accuse his wife of adultery
without witnesses, raising concerns about women's rights.
Critics overlook that this process offered protection to
women against potential harm from jealous husbands while
assuming their innocence until proven guilty.
Impurity at Childbirth: Leviticus 12:1–8
The longer period of purification after giving birth to a girl
raises arguments about female inferiority. Some scholars
suggest this provision may offer protection and reflect
religious distinctiveness rather than inferiority.
Levirate Marriage: Deuteronomy 25:5–10
Levirate marriage, though patriarchal, protected widows'
inheritance and generated male heirs for deceased husbands.
The law allowed women some leverage in familial matters,
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highlighting the dynamic nature of women's rights.
Your Neighbor’s Wife: Exodus 20:17
Critics argue that placing a wife in the same category as
property is derogatory. However, one's mother is equally
honored, separating the view of women from property in
Israelite culture.
No Female Priests?
The exclusion of women from the priesthood reflects broader
societal norms rather than a clear-cut stance against women.
Ancient Near Eastern religions often had exploitative sexual
practices; thus, restrictions served to uphold religious
integrity and moral purity rather than denigrate women.
Conclusion
While patriarchal influences were pervasive, the Old
Testament also contains numerous affirmations of women's
equality and dignity. The cultural and legal frameworks of
ancient Israel were more nuanced than critiques suggest,
aiming to protect and honor women amidst prevailing
societal structures.
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Example
Key Point:Complexity of Gender Roles in Ancient
Israel
Example:The Old Testament depicts a layered
understanding of gender roles where women, despite
patriarchal constraints, are highlighted as key figures
with dignity and influence. Consider the powerful
matriarchs depicted in Genesis: as you read Sarah's
insightful partnership with Abraham or Deborah's role
as a judge, you realize these stories convey that
women's contributions and voices were significant,
marking them as vital participants in the unfolding
narrative of Israel's history.
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Critical Thinking
Key Point:Complexity of Gender Roles in Ancient
Israel
Critical Interpretation:While Copan argues that the Old
Testament offers protections and recognition of
women's dignity within patriarchal structures, critics
highlight that such justifications risk glossing over the
fundamental inequalities inherent to these systems. The
notion that laws and cultural norms offered women a
degree of honor must be scrutinized, as these laws were
often still deeply rooted in patriarchal ideologies.
Feminist scholarship, including works by scholars like
Phyllis Trible and Rosalind Miles, underscores that
structures perceived as protective may perpetuate
marginalization, suggesting that biblical texts should be
approached with caution and an understanding of
historical context. Thus, while Copan's interpretation
seeks to portray a nuanced view, it is essential for
readers to consider that these dynamics can coexist with
systemic gender oppression, advocating for a critical
examination of how ancient texts relate to contemporary
issues of gender and morality.
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Chapter 11 Summary : 11: Bride-Price?
Polygamy, Concubinage, and Other Such
Questions
11 Bride-Price? Polygamy, Concubinage, and Other
Such Questions
Historical Context of Thomas Jefferson and Sally
Hemings
Discussion surrounding Thomas Jefferson's alleged fathering
of a child with Sally Hemings highlights themes of hypocrisy
and historical interpretation. Evidence suggests his brother
Randolph may have been the father, raising questions about
Jefferson's character and the interplay between personal
morality and fundamental human rights as stated in the
Declaration of Independence.
Polygamy in the Old Testament
The Old Testament features polygamy but does not endorse it
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as a moral ideal. Early Near Eastern customs allowed a man
to take a concubine if his wife was barren or ill, reflecting
societal pressures to have children. Key figures like Abraham
and Jacob had multiple wives, leading to familial conflicts.
However, this practice diverges from the monogamous ideal
established in Genesis 2:24.
Legal Status of Polygamy
The Code of Hammurabi and various biblical narratives
indicate that while polygamy existed, it was not legally
prohibited in ancient Israel, although morally discouraged.
Governmental guidelines, such as Deuteronomy 17:17,
explicitly warned against multiplying wives for kings,
reflecting a concern over potential negative consequences for
leadership and national integrity.
Biblical Texts Regarding Polygamy
Critics argue that some biblical texts seem to endorse
polygamy, but closer analysis suggests otherwise:
Leviticus 18:18
explicitly prohibits taking a rival wife.
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Exodus 21:7–11
offers case law on servant girls but does not mandate
polygamy.
2 Samuel 12:8
and
Deuteronomy 21:15–17
are interpreted within context to emphasize protective
legislation for women rather than endorsing polygamous
practices.
The Concept of Bride-Price
Bride-price, often misconstrued as buying a wife, serves as a
symbolic gesture reflecting a man's commitment and a way
to connect families. It facilitates economic security for
women and signifies the serious nature of marriage,
contrasting with modern interpretations.
Rape and Women's Rights
Critiques of the biblical laws on rape, like Exodus 22:16–17
and Deuteronomy 22:23–29, center on perceived
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inadequacies in protecting women's rights. However, analysis
of these laws shows a concern for women's well-being, as
they differentiate between seduction and coercion while
allowing fathers significant authority over marriage
arrangements.
Women as POWs in Warfare
Deuteronomy 21:10–14 provides a framework for integrating
women captured in battle as wives, serving to protect their
rights and personhood. It emphasizes respectful treatment
unlike the practices observed in surrounding cultures,
reiterating that women can't be subjected to immediate sexual
relations without a formal process.
Conclusion on Polygamy and Sexual Ethics
The Old Testament presents a nuanced view on
polygamy—while acknowledging its historical context, it
upholds the ideal of monogamous marriage and highlights
the consequent strife arising from non-adherence. Biblical
legislation aimed to promote the welfare and dignity of
women, reflecting broader moral improvements in
comparison to contemporaneous legal norms.
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Further Reading
Additional scholarship is suggested for those looking to
delve deeper into the topics of sexuality and ethics within the
Old Testament.
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Critical Thinking
Key Point:Polygamy's Historical Context and Moral
Interpretation
Critical Interpretation:The chapter suggests that while
polygamy existed in biblical times, it was never
intended to be a moral ideal but rather a concession to
cultural pressures and societal needs. Copan emphasizes
that key biblical texts depict a preference for
monogamous relationships, despite polygamous
practices being historically prevalent. This view invites
readers to critically assess whether Copan's
interpretation aligns with the complexities of ancient
customs versus current ethical standards. By comparing
the Old Testament with modern ethical principles, one
might question whether his conclusions adequately
address the deeper nuances of human relationships and
morality. Support for alternative perspectives can be
found in works such as 'The Bible and the Politics of
Exegesis' by James H. Charlesworth.
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Chapter 12 Summary : 12: Warrant for
Trafficking in Humans as Farm
Equipment? (I): Slavery in Israel
12 Warrant for Trafficking in Humans as Farm
Equipment?
Slavery in Israel
The chapter opens with Frederick Douglass recounting the
brutal realities of slavery under Captain Anthony, illustrating
the harshness of slaveholding practices. Harriet Beecher
Stowe supports this by highlighting the absolute control
Southern masters had over enslaved individuals, echoing
concerns about their personhood and rights.
Biblical Indentured Service
Critics often misinterpret servanthood in the Old Testament
as akin to Southern slavery. Hebrew debt servanthood is
likened to practices from colonial America, where
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individuals would contract their labor to pay off debts. Terms
like ‘master’ for employers can mislead; these relationships
often involved dignity and contractual agreements, unlike
permanent chattel slavery.
Means to Help the Poor
Chattel slavery, characterized by total ownership and loss of
identity, starkly contrasts the nature of Hebrew servanthood,
which resulted from poverty and aimed to provide protection
for the poor. Mosaic laws, including provisions for debt
forgiveness, lending to the poor, and opportunities for
gleaning, were designed to alleviate poverty rather than
reinforce it.
The Ultimate Goal: No Poverty, No Servanthood
Scripture encourages a cycle of debt remission every seven
years, aiming for complete eradication of poverty. This
progressive approach indicates a concern for social equity,
pointing toward a society where servanthood is unnecessary.
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The Dignity of Debt-Servants
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Chapter 13 Summary : 13: Warrant for
Trafficking in Humans as Farm
Equipment? (II): Challenging Texts on
Slavery
13 Warrant for Trafficking in Humans as Farm
Equipment? (II)
Challenging Texts on Slavery
The chapter addresses complex issues regarding slavery in
ancient Israel, contrasting its laws with those of surrounding
cultures, notably the treatment of debt-servants or employees.
Beating Slaves to Death (Exod. 21:20–21)
The biblical text suggests punishment for an owner if a
servant dies from a beating. However, if the servant survives
a couple of days, no punishment follows for the master. The
distinction emphasizes the servant’s personhood and the
master’s accountability, primarily focused on deterrence
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from violence rather than treating servants as property.
Leaving Wife and Children Behind (Exod. 21:2–6)
This law indicates that a servant who enters single must leave
single, or bring his wife if she was given to him by his
master. Critics argue this unfairly binds women to the
master's authority. However, the text can be interpreted as
gender-neutral, and provisions existed for women under
similar circumstances, reflecting the societal context of the
time.
The Engaged Servant Girl (Lev. 19:20–21)
This passage deals with a seduction incident involving a
servant girl. It highlights the need for protection of
vulnerable individuals in society. The absence of capital
punishment for the offender underscores the
acknowledgment of the girl's limited status as an unredeemed
servant.
Foreign Slaves
Israelite laws differentiated between foreign and Israelite
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servants, with foreigners having fewer protections but still
treated better than in other ancient cultures. Laws
emphasized the humane treatment of foreigners, suggesting
an awareness of their rights and dignity as people.
Being Nice to Strangers
The biblical mandate urged Israelites to not oppress
foreigners. The laws included provisions for ensuring fair
treatment, reflecting a commitment to compassion towards
those outside their community.
The Foreigner and the Alien
Two categories exist for outsiders: the resident alien, who
assimilated into Israelite culture, and the foreigner, who did
not. Various laws ensured these individuals could maintain
dignity and potentially integrate into society.
Membership Has Its Privileges
The text draws parallels to modern immigration, highlighting
how individuals seeking citizenship enjoy certain privileges.
In Israel, foreigners could become acclimated, but
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expectation of full rights required adherence to Israel’s
covenant.
Final Considerations
The chapter concludes by recognizing the complexities
within biblical laws regarding servitude, emphasizing their
intention to protect the vulnerable, promote equitable
treatment, and suggest an evolving legal framework that
adapted over time. The treatment of foreigners and servants
in Israel was generally more humane compared to
neighboring cultures.
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Chapter 14 Summary : 14: Warrant for
Trafficking in Humans as Farm
Equipment? (III): Slavery in the New
Testament
14 Warrant for Trafficking in Humans as Farm
Equipment? (III) Slavery in the New Testament
Introduction to Lincoln's Ideals
Abraham Lincoln's Gettysburg Address highlights the ideal
of equality, which he juxtaposed against the reality of slavery
in America. He utilized the Declaration of Independence to
reshape public opinion, similar to how the Old Testament
reinforces the idea that all people are created equal, pointing
toward the moral ideal.
Context of New Testament Slavery
Unlike the Hebrew debt-servanthood of the Old Testament,
the New Testament-era Roman world featured
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institutionalized chattel slavery, with a significant portion of
the population being slaves. Rights for these individuals
varied, including the possibility to earn money and buy
freedom.
Jesus and the Opposition to Oppression
Critics argue that Jesus did not directly condemn slavery, yet
he actively promoted release for the oppressed, implicitly
opposing systems that dehumanize. New Testament writers
encouraged a shift in the perception of slaves, urging masters
to treat them with brotherhood and equality, which had social
implications for their status.
Paul's Radical Teachings
Paul emphasized the spiritual equality of all believers
regardless of social standing, repudiated slave trading, and
affirmed human dignity. His teachings encouraged slaves to
seek freedom and instructed masters to treat them justly,
which hinted at transforming social dynamics and
undermining slavery over time.
Strategy for Change
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Paul, like Lincoln, sought gradual change rather than
immediate upheaval. He emphasized living out Christian
principles over outright rebellion against Roman societal
norms, urging a non-retaliatory response to suffering. This
approach fostered change within the social structure rather
than provoking harsh repression from the Roman authorities.
Onesimus and the Letter to Philemon
The case of Onesimus, a runaway slave, raises questions
about Paul’s stance on slavery. Rather than demanding
freedom, Paul advocated for Onesimus to be received as a
brother, emphasizing equality in Christ over societal status.
This illustrates a deeper transformation in relationships over
strict adherence to social hierarchies.
Allegory of Hagar and Sarah
Paul’s reference to Hagar and Sarah serves to critique
reliance on the law. His allegorical application sought to
move believers away from outdated systems, not to endorse
slavery. Paul’s critiques of Judaizers reflect his desire for
freedom rather than endorsing oppressive structures.
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God's Ultimate Intentions
Contrary to criticisms claiming God's goal is oppression,
biblical texts reveal a focus on blessing and genuine freedom.
By referring to dedicated believers as "slaves" of
righteousness, New Testament teachings depict a relationship
characterized by liberation from sin rather than the
imposition of new forms of bondage.
Conclusion on the New Testament's Approach
The language of slavery in the New Testament is set against
a broader backdrop of revolutionary love and equality in
Christ. The communal practice of the Eucharist symbolically
undermined social distinctions, marking an early Christian
social revolution and suggesting that true liberation aligns
with divine intention.
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Chapter 15 Summary : 15:
Indiscriminate Massacre and Ethnic
Cleansing? The Killing of the Canaanites
(I)
15 Indiscriminate Massacre and Ethnic Cleansing?
The Killing of the Canaanites
The divine command to destroy the Canaanites presents one
of the most challenging ethical dilemmas in the Old
Testament. Critics, including theologian Gerd Lüdemann,
find this command offensive in light of God's merciful
nature. The biblical mandate to "utterly destroy" the
Canaanites (Deut. 20:16–18) sparks extensive discussion
across several chapters, addressing the scenarios surrounding
the Canaanite issue, religion, and violence.
Were the Canaanites That Wicked?
God's patience with the Canaanites lasted about 430 years, as
their wickedness had not yet reached its peak (Gen. 15:16).
The destruction of cities like Sodom and Gomorrah indicates
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that there are moments when God permits divine judgment.
Canaanite idolatry included immoral practices, such as
incest, child sacrifice, and ritualistic sexual acts, reflecting
the corrupt nature of their deities. The Israelites were
commanded to avoid these influences to maintain their
obedience to God.
Despite not being the absolute worst in human history, the
moral corruption among the Canaanites justified divine
judgment. God's exclusivity in worshipping Yahweh aligns
with overarching themes of divine jealousy against idolatry
and moral decay in nations. Critically, the judgments
expressed in the Old Testament were not limited to the
Canaanites; multiple nations faced similar condemnation for
moral failings.
Who Determines the Point of No Return?
Studies and moral comparisons with contemporary genocides
raise questions on the applicability of God's commands
against the Canaanites. Ultimately, it is God who discerns the
point of no moral return, and that judgment is revealed
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through
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instruction.
such and
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warfare was unique to Israel's
covenant relationship with
God and is not intended for emulation.
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Chapter 16 Summary : 16:
Indiscriminate Massacre and Ethnic
Cleansing? The Killing of the Canaanites
(II)
16 Indiscriminate Massacre and Ethnic Cleansing?
The Killing of the Canaanites (II)
The issue of "Yahweh wars" in the Old Testament,
particularly concerning the conquest of Canaan, is a
significant point of contention among critics and New
Atheists. Warfare was common in the ancient Near East,
considered a survival necessity. The concept of "Yahweh
warfare" during Israel’s theocratic period is not a template
for ongoing conflict; it was specific to that time and bound
by divine command.
Infiltration, Internal Struggle, and Conquest
Israel's settlement in Canaan involved more than just military
conquest, including infiltration and internal strife. Scholars
argue against a simplistic conquest model, suggesting a
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mixture of successes and failures, with significant nuances in
the biblical texts, indicating that not all Canaanite
populations were eradicated.
Ancient Near Eastern Exaggeration Rhetoric
Biblical language often reflects ancient Near Eastern
rhetorical styles, characterized by hyperbole that conveyed
victory and annihilation without literal intent. Joshua’s
accounts of total conquest were conventional claims that
wouldn’t have been interpreted as absolute truth by
contemporary audiences.
The Amalekites
The command to destroy the Amalekites, issued to King
Saul, raises questions about complete annihilation, as
elements of the Amalekite population persist in later
narratives. The situation shows a complex interplay of
combatant versus non-combatant dynamics during warfare.
Men, Women, and Children
Scholars argue that the "ban" (herem) applied primarily to
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combatants, not non-combatants. Phrasing used in biblical
warfare contexts often suggests the destruction of military
forces rather than total civilian casualties, allowing for
exceptions for individuals like Rahab.
Rahab the Tavern Keeper
Rahab’s role in Jericho illustrates that not all Canaanites
faced destruction. Her acknowledgment of Yahweh and
assistance to Israelite spies points to a possibility for mercy
among Canaanite individuals.
Israel’s Warfare Methods
Israel's military tactics were often defensive rather than
aggressive, contradicting the notion of bloodthirsty conquest.
While some conflicts led to attacks, the principal goals were
survival and religious purification.
Making Offers of Peace First
The biblical texts present a tension between demands for
Canaanite destruction and opportunities for peace. The lack
of peace overtures from Canaanite cities, except Gibeon,
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reflects their hardened hearts against acknowledging
Yahweh.
Driving Them Out
The language of "driving out" the Canaanites suggests
expulsions rather than annihilation. Many noncombatants
likely fled from impending military threats, emphasizing that
Canaanite destruction wasn't as absolute as portrayed.
A Summary of Key Ideas
- The herem often applies to combatants, not civilians;
biblical language reflects hyperbole common in warfare
rhetoric.
- Rahab’s story illustrates exceptions to the ban against
destruction for those who recognize Yahweh.
- Warfare methods employed by Israel were more restrained
than critics suggest, focusing on survival and prevention of
idolatry.
- The gradual integration of Israelites with Canaanites
supports archaeological findings of infiltration rather than
widespread destruction.
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Further Reading
- Goldingay, John. *Old Testament Theology: Israel’s Life.*
- Hess, Richard S. *Joshua.*
- Wright, Christopher J. H. *The God I Don’t Understand.*
This reexamination challenges traditional narratives
surrounding the Canaanite conquest, suggesting a more
complex historical reality focused on the eradication of
Canaanite religious practices rather than civilians.
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Chapter 17 Summary : 17:
Indiscriminate Massacre and Ethnic
Cleansing? The Killing of the Canaanites
(III)
17 Indiscriminate Massacre and Ethnic Cleansing?
The Killing of the Canaanites (III)
Critique of Canaanite Killing Justifications
Critics argue that the killing of the Canaanites sets a brutal
precedent for Israel. Historical actions, like the Crusades,
show how some Christians misinterpreted Biblical texts to
justify violence against others, disregarding Jesus's teachings
about His kingdom being nonviolent.
Historical Application of Joshua’s Texts
Historically, Israel did not use the texts from Joshua to
justify wars against non-Canaanite nations. They defended
against enemies but did not seek to annihilate surrounding
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peoples, showing that the commands against Canaanites were
not templates for future conduct.
God's Intent for All Nations, Including the
Canaanites
God had a plan for all nations through Israel. Prophets
indicated that nations previously judged would be redeemed,
including the Canaanites, who could be part of God’s
multiethnic kingdom.
Understanding Canaanite Noncombatants
The Yahweh wars were limited to specific times and groups,
unlike other ancient conflicts without such restrictions.
Canaanite destruction should be viewed as divine judgment
rather than typical warfare.
Addressing Concerns About Innocent Lives
While there is a concern about the fate of innocent Canaanite
women and children, they were involved in a morally corrupt
culture. Infants, if killed, would enter God’s presence, and
while this scenario is troubling, critics often oversimplify the
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complexities of the situation.
The Psychological Impact of War
War's brutality, evidenced by events like the My Lai
massacre, should be acknowledged. In ancient contexts,
warfare was less psychologically damaging, and some
actions that seem horrific may have had purposes understood
only within their historical and divine contexts.
The Greater Theological Context
God’s commands in the Canaanite context were part of a
larger redemption plan. The harshness of these commands
must be understood alongside God's overarching promise to
Abraham and the eventual salvation of all nations.
The Nature of God's Wrath and Justice
God's anger is a response to human evil, and examples from
modern atrocities highlight that a lack of divine wrath against
such events would be inconsistent with His character. His
judgment is rooted in His love and justice.
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Understanding Commands in Historical Context
Critics often inappropriate generalize specific commands as
universally applicable. God’s directives for Israel cannot be
used to justify contemporary violence; a deeper
understanding of the situation reveals different underlying
purposes.
Human Perspective on Divine Commands
Humans may not comprehend God’s intentions, similar to
Job's experience of suffering. Our limited view might hinder
understanding the purpose behind divine commands
regarding the Canaanites.
Lessons from Jesus for Understanding God's Heart
The New Testament revelation through Jesus Christ shows
God's desire for redemption. While questions about Old
Testament commands persist, the heart of God is evident in
His willingness to suffer for humanity's salvation.
Further Reading
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- Goldingay, John. *Old Testament Theology: Israel’s Life*.
- Hess, Richard S. “War in the Hebrew Bible: An Overview.”
- Wright, Christopher J. H. *The God I Don’t Understand*.
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Critical Thinking
Key Point:Understanding the Context of God's
Commands
Critical Interpretation:The chapter highlights the
complexities surrounding the commands for the
annihilation of the Canaanites, suggesting that these
actions need to be interpreted within a broader historical
and theological framework. The author argues that
God’s commands were specific to Israel's situation and
should not be generalized to support modern violence.
However, this perspective invites skepticism; critics
might argue that it overlooks the fundamental moral
issues inherent in divine commands of such a nature. It's
essential to question whether these interpretations
genuinely align with an overarching ethic of love and
justice, as posited by Jesus in the New Testament.
Scholars like John Goldingay and Christopher Wright
provide insights that caution against simplistic readings,
emphasizing the need for a nuanced understanding of
ancient texts and their implications on contemporary
morality.
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Chapter 18 Summary : 18: The Root of
All Evil? Does Religion Cause Violence?
The Root of All Evil? Does Religion Cause Violence?
In this chapter, Paul Copan examines the connection between
religion and violence, citing various viewpoints that suggest
religion is inherently violent. Mark Juergensmeyer argues
that religion often creates an “us-them” mentality, leading to
violence. Regina Schwartz's "The Curse of Cain" claims that
monotheism's exclusive truth claims incite hatred and
violence against outsiders.
Enlightenment Values vs. Religious Values
Copan challenges the notion that diminishing religious
influence while promoting Enlightenment values like
pluralism will lead to peace. He highlights that historical
events such as the French Revolution show how the pursuit
of these values can lead to violence. Instead, Copan argues
for the necessity of a constructive religious framework that
promotes true biblical values—compassion, tolerance, and
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reconciliation—rather than simply eliminating religion.
Misunderstanding Monotheism
The chapter discusses Schwartz’s assertions that monotheism
leads to violence, noting that this viewpoint neglects the
consistent biblical themes of grace and mercy found in the
Old Testament. Scholars like Miroslav Volf support this
argument, indicating that violence exists even outside
monotheistic frameworks. Copan argues that various factors
such as poverty, tribalism, and political abuses are often
overlooked in discussions about violence attributed to
religion.
The Case of Cain and Jacob
Copan addresses the examples of Cain and Abel, and Jacob
and Esau, arguing that these narratives do not support the
idea that God’s choices lead to violence. Instead, they show
that individuals like Cain and Esau had choices that dictated
their responses. The notion of divine selection is framed as
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Chapter 19 Summary : 19: Morality
without a Lawgiving God? The Divine
Foundation of Goodness 209
19 Morality without a Lawgiving God? The Divine
Foundation of Goodness
Christopher Hitchens and other New Atheists assert that
morality can exist independently of God, claiming that
morality and social order do not require a religious
foundation. They argue that moral behavior can be observed
in atheists and that immorality is present among religious
individuals. Some, like Richard Dawkins, propose that
evolutionary biology can account for human kindness and
altruism, suggesting we are hardwired for morality.
A Matter of Consistency?
Despite criticizing God for immorality, Dawkins himself
undermines the concepts of good and evil by suggesting that
the universe operates without any moral purpose. This raises
questions about how he can label divine actions as immoral
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when he denies objective morality. The New Atheists are
correct in stating that one can know right from wrong
without God; however, recognizing moral truths does not
address the deeper issue of moral foundations.
Knowing vs. Being
Atheists can identify moral wrongs, such as rape, but their
understanding of moral duties often lacks a solid basis. The
argument contends that if humans were merely evolved
beings, the intrinsic dignity and rights that underpin moral
values would be inexplicable. The belief in the divine image
supports the idea that humans deserve respect as moral
agents. The question remains: How do we account for human
dignity without a divine foundation?
The Hitchens Challenge
In response to Hitchens' claim about moral virtues in atheists,
the text argues that virtues towards God are also moral
obligations that atheists fail to recognize. Secular ethics may
acknowledge certain moral truths, but they often lack the
philosophical foundations to substantiate human dignity.
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Can Naturalistic Evolution Explain Morality?
Dawkins attributes morality to genetic evolution, suggesting
that moral impulses are biological adaptations for survival.
However, if our convictions arise from evolutionary
processes, their reliability comes into question. The
correlation between morality and genes does not equate to
the reality of moral obligations. Skeptics claim that morality
is merely an illusion crafted by natural selection,
undermining the notion of objective moral truths.
Moving from "Is" to "Ought"
Naturalistic explanations for morality struggle to resolve the
"is" versus "ought" problem. Just as humans naturally feel
hungry, one could argue that moral impulses arise similarly,
leading to moral confusion. Conversely, if humans are made
in God's image, moral values are inherently linked to our
nature, simplifying the transition from moral impulses to
ethical obligations.
Arbitrary Morality
Evolutionary biology could lead to entirely different moral
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systems depending on environmental pressures. The
randomness of moral evolution suggests that without a divine
moral compass, standards of right and wrong remain
arbitrary. Theism offers a coherent basis for moral values by
positing that a good God anchors objective morality, thus
bridging the gap between existence and ethical imperatives.
The text concludes that despite criticisms of theism, atheism
struggles to establish a foundational basis for morality and
human dignity, emphasizing that true moral values require
the existence of a personal, benevolent deity.
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Critical Thinking
Key Point:The Dependency of Morality on Divine
Foundation
Critical Interpretation:Copan argues that true moral
values require a divine source, suggesting that without
God, morality is arbitrary. However, this perspective
can be challenged by evidence of secular morality, as
seen in works like 'The Moral Landscape' by Sam
Harris, which posits that morality can be rooted in
well-being without a deity.
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Chapter 20 Summary : 20: We Have
Moved beyond This God (Haven’t We?):
Jesus as the Fulfiller of the Old
Testament
20 We Have Moved beyond This God (Haven’t
We?)
Jesus as the Fulfiller of the Old Testament
John Adams highlighted the significant role of the Hebrews
in civilizing humanity, emphasizing their contributions to
morality and civilization through the doctrine of a supreme
deity. Thomas Cahill also underscores how the Jews
introduced a sense of history and purpose, contrasting their
understanding with the cyclical views prevalent among other
ancient civilizations. The Old Testament presents a cosmic
plan where humans are active participants, affirming the
significance of human choices and divine engagement.
The Gifts of the Christians
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Historical atrocities committed in the name of Christianity,
such as the Crusades and the Inquisition, are not reflective of
Jesus’s teachings. Critics like Christopher Hitchens claim
"religion poisons everything," but such statements lack
nuance and fail to recognize the positive moral legacies of
the Christian faith. Philosophers, including Walter
Sinnott-Armstrong, urge a balanced examination of religion’s
impact. The moral principles of human rights, tolerance, and
social justice can be traced back to Christian influences,
highlighting the church’s role in societal advancements
despite its flaws.
Some documented Christian contributions to civilization
include:
Eradicating slavery:
The Christian faith diminished slavery in Europe and
spurred resistance against its resurgence.
Opposing infanticide:
Christians influenced laws against infanticide in ancient
societies.
Eliminating gladiatorial games:
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Christians advocated for the cessation of these brutal forms
of entertainment.
Building hospitals:
Early Christians prioritized health care, leading to the
creation of hospitals.
Elevating women’s status:
Women found protection and value in early Christian
communities compared to many other cultures.
Founding universities:
Many prominent educational institutions originated from
Christian roots.
Contributing to literature and philosophy:
Influential Christian figures shaped literature and
philosophical discourse throughout history.
Establishing modern science:
The belief in a rational creator laid the groundwork for
scientific inquiry.
Advocating for human rights and democracy:
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Biblical principles fostered respect for human dignity and
rights.
The transformative impact of Jesus is noted, with historians
agreeing on his pivotal role in shaping history. His teachings
and actions prompted a movement among the marginalized,
emphasizing love and service rather than violence.
Jürgen Habermas, an atheist philosopher, acknowledges the
biblical faith's influence on modernity, affirming its
contributions to the development of human rights and
democratic principles. Historical milestones like the
Universal Declaration of Human Rights and Enlightenment
documents are linked to biblical foundations.
Jesus as the Climax
The scriptures affirm that all humans are made in God's
image, and the Old Testament significantly advanced our
understanding of dignity and morality. However, true
completion of this story is found in the New Testament,
where Jesus redefines and fulfills Old Testament principles.
Understanding Jesus's life and teachings provides clarity and
context to the Old Testament's complexities, emphasizing a
future characterized by peace and justice.
Despite challenges from New Atheists, Christians are called
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to engage thoughtfully with their faith and embody a
sacrificial love, as exemplified by Jesus. This commitment to
love and justice can transform both personal lives and
cultural landscapes, guiding believers to actively contribute
to a more compassionate world.
Further Reading
- Hill, Jonathan. *What Has Christianity Ever Done for Us?*
- Schmidt, Alvin. *How Christianity Changed the World.*
- Stark, Rodney. *The Victory of Reason.*
- Wright, N. T. *Evil and the Justice of God.*
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Best Quotes from Is God a Moral
Monster? by Paul Copan with Page
Numbers
View on Bookey Website and Generate Beautiful Quote Images
Chapter 1 | Quotes From Pages 18-29
1.The perceptions of church outsiders are obviously
not totally accurate, but they can often provide an
illuminating corrective to help professing
Christians to properly align themselves with Jesus
their Master.
2.Yes, it’s easy to attack a caricature with emotionalism and
simplistic slogans. So with the New Atheists 'going village'
on us, this makes it hard to have a decent conversation.
3....to expect to learn anything about important theological
problems from Richard Dawkins or Daniel Dennett is like
expecting to learn about medieval history from someone
who had only read Robin Hood.
4.The reverse side of the coin is New Atheists’ refusal (or
great reluctance) to acknowledge the profound,
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well-documented positive influence of Christian faith in the
world.
5....we’ll see something of an all-around consensus about the
Neo-atheists’ arguments. First, for all their emphasis on
cool-headed, scientific rationality, they express themselves
not just passionately but angrily.
Chapter 2 | Quotes From Pages 30-37
1.As people of the Book, Christians should honestly
reflect on such matters.
2.Unfortunately, most pastors and Christian leaders are
reluctant to tackle such subjects, and the results are fairly
predictable.
3.We’ve accumulated quite a working list of charges coming
from the New Atheists.
4.Will gaps in our understanding of these texts still exist?
Will some of our questions remain unanswered? Yes and
amen.
5.Yet this is what we need to do and what this book attempts
to do at a popular level.
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Chapter 3 | Quotes From Pages 40-55
1.Humility is a misunderstood virtue.
2.God doesn’t take more credit than he deserves.
3.The act of creating humans in his image is an expression of
God’s kindness, not divine arrogance.
4.Praise naturally flows from—and completes—the
creature’s enjoyment of God.
5.Genuine humility is rooted in reality, so is worship.
6.God’s humiliation turns out to be his own mark of
distinction and moment of glory!
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Chapter 4 | Quotes From Pages 56-72
1.‘But you trusted in your beauty and played the
harlot because of your fame’
2.‘My heart is turned over within Me, all My compassions
are kindled’
3.‘Jealousy can be a vice (Gal. 5:20—‘enmities, strife,
jealousy, outbursts of anger’). Yet it can also be a virtue, a
‘godly jealousy,’ as Paul put it: ‘For I am jealous for you
with a godly jealousy; for I betrothed you to one husband’
(2 Cor. 11:2).’
4.‘Anger isn’t necessarily wrong (Eph. 4:26)—indeed, at
times it is virtuous.’
5.‘The chief end of man? to glorify God and enjoy Him
forever.’
6.‘If we consider the unblushing promises of reward and the
staggering nature of the rewards promised in the Gospels, it
would seem that Our Lord finds our desires, not too strong,
but too weak.’
Chapter 5 | Quotes From Pages 73-100
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1.God is testing Abraham (v. 1). God doesn’t intend
for Isaac to be sacrificed.
2.Even the hard command to Abraham is cushioned by God’s
tenderness. God’s directive is unusual: 'Please take your
son'—or as another scholar translates it, 'Take, I beg of you,
your only son.'
3.Abraham’s obedience, we now see, was carried out in the
context of his awareness of God’s earlier deliverance of
Ishmael and of God’s act of providing the miracle child of
promise through Sarah.
4.So deep is God’s love for us (Rom. 8:31–32) that the late
Scottish theologian Thomas Torrance was willing to go so
far as to say that 'God loves us more than he loves himself.'
5.Any other answer would be blasphemy.
6.Abraham’s unquestioning yet difficult obedience to the
covenant God not only helped shape and confirm Israel’s
identity in Abraham but also provided a context for
understanding God’s immense self-giving love in the gift
of his Son.
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Chapter 6 | Quotes From Pages 103-131
1.Because of your hardness of heart Moses
permitted servitude and patriarchy and warfare
and the like, but from the beginning it has not
been this way.
2.The law of Moses was far from ideal. Being the practical
God he is, Yahweh... met his people where they were, but
he didn’t want to leave them there.
3.God condescended by giving Israel a jumping-off place,
pointing them to a better path.
4.Incremental steps are given to Old Testament Israel that
tolerate certain moral deficiencies but encourage Israel to
strive higher.
5.The Old Testament isn’t affirming relativism—that was
true in the Old Testament but not in the New Testament.
God’s ideals were already in place at creation.
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Chapter 7 | Quotes From Pages 132-152
1.The law of Moses didn’t stand on its own as a mere
ancient law code. It is unique in that it is
interwoven into a dynamic historical narrative of a
covenant-making God’s activity through Israel
from its beginnings.
2.The very context for the law was grace. Having 'no other
gods' (along with the other nine commandments) is
preceded by the reminder that God had delivered Israel out
of bondage.
3.Holiness wasn’t just for official priests; it was for the entire
people of Israel. In fact, they were called 'a kingdom of
priests' and 'a holy nation.'
4.God desired that Israel love him and cling to him, which
isn’t exactly reducible to keeping laws!
5.Israel 'wore' certain badges of holy distinction that
separated them from morally and theologically corrupted
nations surrounding them; they were not to get 'mixed in'
with those nations’ mind-set and behavior.
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Chapter 8 | Quotes From Pages 153-171
1.Every meal was to remind them of their
redemption.
2.Holiness involved conformity to God’s order of things.
3.The distinction between clean and unclean animals also
serves as a picture of justice and injustice in personal
relationships.
4.Israel’s entire way of life—down to the very food they ate
(or didn’t eat)—mattered to God.
5.Animal sacrifices were a small picture of this.
Chapter 9 | Quotes From Pages 172-204
1.The Mosaic law was given to Israel in a morally
inferior ancient Near Eastern context.
2.The law prescribed a maximum punishment of strokes, and
a judge could determine a lesser punishment.
3.An eye for an eye is not taken literally; monetary
compensation is often the outcome, not bodily mutilation.
4.People mattered more than property in Israel.
5.The dominant voice in the Old Testament condemns child
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sacrifice as morally abhorrent.
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Chapter 10 | Quotes From Pages 205-225
1.God created man in His own image, in the image
of God He created him; male and female He
created them.
2.For this reason a man shall leave his father and his mother,
and be joined to his wife; and they shall become one flesh.
3.Women in Israel weren’t saleable items like houses, oxen,
or donkeys.
4.He who finds a wife finds a good thing and obtains favor
from the LORD.
5.The moral—not just ceremonial—aspects of the levitical
laws that address incest and adultery apply to men and
women without distinction.
6.But the fall deeply affected human relationships.
7.Women like Miriam, Deborah, and Huldah... fulfilled the
first two roles as teachers, judges, and prophetesses.
Chapter 11 | Quotes From Pages 226-256
1.The same is true in the Old Testament. Even if
prominent Old Testament figures had more than
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one wife or had concubines, this still doesn’t
overturn the standard of monogamy in Genesis
2:24.
2.A second-tier wife was often brought in to remedy the
situation.
3.Wherever we see God’s ideal of monogamy ignored, we
witness strife, competition, and disharmony.
4.The bride-price was the way a man showed his serious
intentions toward his bride-to-be.
5.The well-being of captured women and children was a
concern of the law.
6.Israel’s laws weren’t perfect, to be sure. But when we
compare them with various ancient Near Eastern law
codes... there is a range of dramatic— even radical—moral
improvements in Israel.
Chapter 12 | Quotes From Pages 257-282
1.You shall not harden your heart, nor close your
hand from your poor brother; but you shall freely
open your hand to him, and shall generously lend
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him sufficient for his need in whatever he lacks.
2.If your kinsman, a Hebrew man or woman, is sold to you,
then he shall serve you six years, but in the seventh year
you shall set him free.
3.Yet the critics’ common association of Israel’s servant laws
with those of the antebellum South is seriously misguided.
4.This legislation commands the forgiveness of the poor
person’s (i.e., servant’s) accumulated debt; this debt
remission was to take place every seven years, which
shows God’s remarkable concern for the impoverished in
the land.
5.In Israel, indentured servants (slaves) were to be treated as
human beings—not as things—and they were protected
from ‘inhuman abuse.’
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Chapter 13 | Quotes From Pages 283-319
1.The Old Testament affirms the full personhood of
these debt-servants (e.g., Gen. 1:26–27; Job
31:13–15; Deut. 15:1–18), and this passage is no
exception. It affirms the servant’s full personhood.
2.This law—the protection of slaves from maltreatment by
their masters—is found nowhere else in the entire existing
corpus of ancient Near Eastern legislation.
3.The suggestion here isn’t that servants were chattel or
property. The servant/employee came into the
master’s/employer’s house to get out of debt.
4.If the servant should declare, 'I love my master, my wife,
and my children; I will not go out free,' then his master
must bring him to the judges, and he will pierce his ear
with an awl, and he shall serve him forever.
5.We’re talking about unfortunate circumstances during
bleak economic times. Israel’s laws provided safety nets
for protection, not oppression.
6.As for your male and female slaves whom you may
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have—you may acquire male and female slaves from the
pagan nations that are around you.
7.When a stranger (ger) resides with you in your land, you
shall not do him wrong. The stranger who resides with you
shall be to you as the native among you, and you shall love
him as yourself...
8.Membership has its privileges.
Chapter 14 | Quotes From Pages 320-338
1.Fourscore and seven years ago our fathers brought
forth on this continent a new nation, conceived in
liberty and dedicated to the proposition that all
men are created equal.
2.There is neither Jew nor Greek, there is neither slave nor
free man, there is neither male nor female; for you are all
one in Christ Jesus" (Gal. 3:28).
3.Slaves were ultimately responsible to God, their heavenly
Master. But masters were to 'treat your slaves in the same
way'—namely, as persons governed by a heavenly Master.
4.Paul reminded Christian masters that they, with their
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slaves, were fellow slaves of the same impartial Master; so
they weren’t to mistreat them but rather deal with them as
brothers and sisters in Christ.
5.Christian slave and master alike belonged to Christ (Gal.
3:28; Col. 3:11). Spiritual status was more fundamental
than social status.
6.The New Testament approach to slavery was utterly
contrary to aristocrats and philosophers like Aristotle, who
held that some humans were slaves by nature.
7.Christianity hardly endorsed slavery; it leveled all
distinctions at the foot of the cross.
8.The Lord’s Supper was also a culturally shameful act: not
only did these Christians worship a shamefully crucified
(yet risen!) Messiah, but those who were 'dishonorable' or
of lower social status—females, Gentiles, and
slaves—were treated as equals with males, Jews, and free
persons.
Chapter 15 | Quotes From Pages 339-363
1.Sometimes God simply gives up on nations, cities,
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or individuals when they’ve gone past a point of no
return.
2.Humans are 'imaging' beings, designed to reflect the
likeness and glory of their Creator.
3.God’s judgment will come to all who refuse to submit to
God’s kingdom agenda and instead seek to set up their own
little fiefdoms.
4.The Scriptures reveal a sufficient God, not necessarily an
efficient one.
5.God’s commands to Israel to wipe out Canaan’s idols and
false, immoral worship illustrate the cosmic warfare
between Yahweh and the dark powers opposed to his rule.
6.What kind of wickedness are we talking about?
7.God took treachery against Israel very seriously.
8.A Canaanite who has made a commitment to Yhwh is a
different matter.
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Chapter 16 | Quotes From Pages 364-402
1.Without God’s explicit command (and thus his
morally sufficient reasons), attacking the
Canaanites would not have been justified.
2.The conquest of Canaan was far less widespread and harsh
than many people assume.
3.The primary focus in passages like Deuteronomy 7 and 20
is on Israel’s ridding the land of idols and false, destructive
religious practices. The ultimate goal isn’t eliminating
persons, as the inspection march around Jericho also
suggests.
4.Mercy was always available to any Canaanite who
responded positively to the God of Israel.
5.The language of the consecrated ban (herem) includes
stereotypical language: 'all,' 'young and old,' and 'men and
women.' The ban could be carried out even if women and
children weren’t present.
Chapter 17 | Quotes From Pages 403-429
1.My kingdom is not of this world. If My kingdom
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were of this world, then My servants would be
fighting" (John 18:36).
2.Behold then the kindness and severity of God" (Rom.
11:22).
3.We cannot choose the time we live in. We can only choose
what we do with the time we are given.
4.Judge not the Lord by feeble sense, But trust Him for His
grace; Behind a frowning providence He hides a smiling
face.
5.God is love, and God loves every person and every
creature. That’s exactly why God is wrathful against some
of them.
6.Behind both of these harsh commands is the clear context
of God’s loving intentions and faithful promises.
7.The bud may have a bitter taste, But sweet will be the
flower.
Chapter 18 | Quotes From Pages 430-449
1.When given proper consideration, a truly biblical
worldview should have a place at the table given
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its foundation for morality and its positive
culture-shaping influence.
2.The biblical faith actually supports tolerance: despite our
disagreements, human beings are still God’s image-bearers,
and we are to seek to live at peace with all insofar as we’re
able.
3.Properly understood, the Christian faith (and not some
generic category called religion), with its doctrine of the
self-giving and other-centered Trinity, is actually a beacon
of hope for peacemaking and reconciliation.
4.Hell is ultimately a realm of self-separation and quarantine
from God’s presence.
5.No, the problem isn’t religion, although many religiously
inspired actions are certainly perverse and grotesque.
6.We should ask the critics, 'Why select these anti-Christian
events as exhibits A and B for the Christian faith rather
than looking to the example and teachings of Jesus
himself?'
7.The notion that religion causes violence or harm typically
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obscures a complexity of factors involved.
8.Yahweh loves even his enemies/ those who don’t love him.
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Chapter 19 | Quotes From Pages 452-466
1.If the universe were just electrons and selfish
genes, meaningless tragedies . . . are exactly what
we should expect, along with equally meaningless
good fortune.
2.Knowing vs. Being . . . . Having been made in the divine
image, we’ve been designed to function properly by living
morally.
3.Intrinsically valuable, thinking persons don’t come from
impersonal, nonconscious, unguided, valueless processes
over time.
4.These moral truths were 'anticipating' the evolution of
morally valuable human beings who would have duties to
obey them.
5.The doctrine of the image of God supports our strongest
intuitions that humans aren’t objects to use and abuse but
persons who should be respected and treated fairly before
the law.
6.Theism, on the other hand, begins with value; the is-ought
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gulf is easily bridged.
7.A good God effectively bridges the chasm between is and
ought.
Chapter 20 | Quotes From Pages 467-482
1.The Hebrews have done more to civilize man than
any other nation.
2....the biblical faith was the profound influence in shaping
civilization.
3.If Jesus truly brought a new covenant for the true Israel and
has begun to renew the creation as the second Adam, then
we ought to concern ourselves with how his incarnation,
ministry, atoning death, and resurrection shed light
backward on the Old Testament.
4....the most inclusive possible life out of the most exclusive
possible claim.
5.The God whom the New Atheists consider a monster is not
just a holy God to be reckoned with but a loving,
self-sacrificing God who invites us to be reconciled to him.
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Is God a Moral Monster? Questions
View on Bookey Website
Chapter 1 | 1: Who are the New Atheists?| Q&A
1.Question
What distinguishes the New Atheism from traditional
atheism?
Answer:The New Atheism differentiates itself from
traditional atheism by being more aggressive and
public in its opposition to religion. New Atheists like
Daniel Dennett, Richard Dawkins, Sam Harris, and
Christopher Hitchens not only deny God's existence
but also actively critique religious beliefs and
practices, often using passionate rhetoric and media
to spread their ideas. Unlike older forms of atheism,
which were often confined to academic circles, the
New Atheism is characterized by a populist
approach that engages a wider audience.
2.Question
How do New Atheists perceive the influence of
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Christianity in society?
Answer:New Atheists tend to view Christianity as
problematic, often associating it with negative social
phenomena such as hypocrisy, judgmentalism, and violence.
They capitalize on events like the September 11 attacks to
argue that religion, in general, results in harm and conflict.
They generally overlook or dismiss the positive contributions
of Christianity, such as advancements in human rights and
education.
3.Question
What criticisms are leveled against the New Atheists
regarding their arguments?
Answer:Critics claim that many New Atheist arguments
against the existence of God are intellectually weak and
emotionally charged rather than logically rigorous. They
often simplify complex theological concepts and present
caricatures of religious beliefs. Moreover, their rhetoric may
lack depth and accurate representation of the faith they
criticize, leading to ineffective dialogues with well-informed
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believers.
4.Question
How do the New Atheists compare to historical figures in
advocacy for atheism?
Answer:While historical figures like Epicurus and Nietzsche
engaged with atheism on a philosophical level, the New
Atheists focus more on emotional appeals and public
criticism of religion. They evoke strong public sentiment, yet
many scholars find their arguments lack the depth and
nuance present in earlier debates around atheism, making
their critiques often appear simplistic.
5.Question
What role does morality play in the arguments presented
by New Atheists?
Answer:The New Atheists often assert that religion is the
source of immorality due to atrocities committed by religious
followers historically. However, they fail to acknowledge the
moral failures and human rights violations committed by
atheists in the 20th century under regimes like those of Stalin
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and Mao. This selective consideration raises questions about
their consistency in assessing morality as it pertains to
beliefs.
6.Question
In what ways do the New Atheists misrepresent religious
beliefs according to critics?
Answer:Critics argue that New Atheists often misrepresent
religious beliefs by attacking caricatures rather than engaging
with actual doctrines or the nuances of faith. They frame
religion as entirely negative, ignoring any positive aspects or
historical contributions made by religious networks, leading
to a skewed critique that does not foster genuine
understanding.
7.Question
What is the relationship between the New Atheists and
contemporary societal shifts in belief?
Answer:The rise of the New Atheists coincides with a
post-Christian trend in the West, wherein many individuals
identify as 'nones' or reject institutional religious affiliation
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without completely renouncing belief in God. This reflects
broader cultural shifts towards secularism, though empirical
data suggests that belief in God still persists among many,
contradicting the idea that atheism is becoming the
predominant worldview.
8.Question
How might Christians address the criticisms raised by
New Atheists?
Answer:Christians can engage with the New Atheist
arguments by acknowledging the moral failures of adherents
to all belief systems, including their own, while also
highlighting the profound positive impact of Christianity
throughout history. Open dialogue about Old Testament
ethics and a thoughtful response to the criticisms can help
bridge the gap between opposing views and promote
constructive discussions.
9.Question
What areas remain unaddressed in the debate with New
Atheism?
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Answer:One significant area that remains unaddressed in
debates with New Atheism is Old Testament ethics, which
raises questions about the portrayal of God and the morality
of His commands. The New Atheists often criticize these
aspects without fully understanding the historical and
cultural context, leaving space for theological clarification
and deeper exploration.
10.Question
What does the author suggest about the future of
discussions between theists and New Atheists?
Answer:The author suggests that despite the strident rhetoric
of New Atheists, there remains a need for nuanced and
informed discussions that address the deeper philosophical
and ethical questions raised by both theists and atheists. By
fostering open, respectful dialogue while clarifying
misconceptions, there is potential for bridging divides and
understanding the complexities of belief systems.
Chapter 2 | 2: The New Atheists and the Old
Testament God| Q&A
1.Question
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What challenges do New Atheists present regarding the
Old Testament God, particularly in relation to morality?
Answer:New Atheists argue that the God of the Old
Testament embodies characteristics such as jealousy,
wrath, and an inclination towards violence and
ethnic cleansing. They claim incidents like God's
command for Abraham to sacrifice Isaac and the
destruction of the Canaanites showcase a moral
failure. They also highlight morally questionable
actions of biblical figures, suggesting that if the
biblical narrative is taken literally, it condones
morally abhorrent behaviors.
2.Question
How do the views of Richard Dawkins and Sam Harris
contribute to the debate on the morality of the Old
Testament God?
Answer:Dawkins characterizes the Old Testament God as a
'moral monster', citing examples of divine commands that he
equates with child abuse and unjust violence. Harris echoes
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this sentiment by pointing to the stringent laws in the Bible
and arguing that these imply a morally bankrupt deity.
Together, they emphasize that morality does not depend on
religious doctrine, asserting that humans can discern right
from wrong independent of divine command.
3.Question
What approach does the author suggest for Christians
when confronted with critiques of Old Testament
morality from New Atheists?
Answer:The author encourages Christians to engage honestly
with the critiques, acknowledging the complexities of Old
Testament texts while attempting to understand them within
their historical and cultural contexts. This approach involves
humility and a willingness to investigate difficult questions
rather than ignoring or dismissing them.
4.Question
What is one of the key issues raised by critics regarding
the Ten Commandments and moral law?
Answer:Critics like Sam Harris argue that adherents of the
Bible should be applying stringent Old Testament laws,
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including capital punishment for various offenses,
highlighting a perceived inconsistency in how modern
believers interpret and apply biblical morality.
5.Question
How can Christians navigate the ethical challenges
presented in the Old Testament according to the author?
Answer:The author suggests that with patience, humility, and
charitable interpretation, Christians can work towards
understanding the ethical issues in the Old Testament. This
includes recognizing the contexts in which these texts were
written and engaging deeply with the overarching biblical
narrative.
6.Question
What is the significance of understanding historical
context in interpreting biblical texts?
Answer:Understanding the historical context is essential
because it helps believers differentiate between the cultural
practices of ancient times and the moral principles that apply
today. The New Atheists often overlook this context, which
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can lead to misinterpretations and unjust conclusions about
the nature of God and biblical morality.
7.Question
What does the author hope to achieve in the subsequent
chapters of the book?
Answer:The author aims to frame discussions of Old
Testament ethical issues in the context of criticisms voiced
by New Atheists, providing a deeper and more nuanced
understanding of these texts to address the moral concerns
raised against them.
Chapter 3 | 3: Great Appetite for Praise and
Sacrifices? Divine Arrogance or Humility?| Q&A
1.Question
What is the true nature of humility as depicted in this
chapter?
Answer:Humility involves having a realistic
assessment of ourselves, acknowledging both our
strengths and weaknesses while recognizing God as
the source of our gifts. It doesn’t deny our abilities
but rather places them within the context of our
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relationship with God, understanding our proper
place in creation.
2.Question
Does God seek praise out of narcissism?
Answer:No, God does not seek praise out of narcissism;
rather, the call to worship is a natural response of created
beings recognizing and enjoying the greatness of God. Praise
is the completion of our enjoyment of Him, not a demand for
His ego.
3.Question
How does the biblical depiction of God challenge the
notion of divine vanity?
Answer:The biblical depiction of God shows Him as humble
and self-giving rather than narcissistic. God's desire for
worship stems from an intention to draw humanity into a
relationship rather than seeking validation for Himself. His
nature is characterized by love and service, seen in the
incarnation and sacrificial death of Jesus.
4.Question
What roles do humans have as made in God’s image?
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Answer:As beings created in God's image, humans are
endowed with the roles of priest-kings, implying both a
responsibility to rule over creation and a capacity to relate to
God. This inclusion reflects God’s intention for humans to
partake in His divine nature and live in harmony with Him.
5.Question
How can worship be seen as an integral part of human
existence?
Answer:Worship is an inherent aspect of being human; it
aligns us with our purpose to acknowledge and enjoy the
reality of God. It affirms that our design as moral and
spiritual beings predisposes us to seek and respond to the
divine.
6.Question
What does it mean to say that God is triune, and how
does this relate to His humility?
Answer:God being triune means that He exists as three
distinct persons (Father, Son, and Holy Spirit) in a perfect,
loving relationship. This reality showcases divine humility as
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there is no competition within the Trinity but rather a
harmonious relationship of mutual love and service.
7.Question
In what way is God’s act of becoming human a
demonstration of humility?
Answer:God’s willingness to become human in the person of
Jesus exemplifies His humility, as this act involves
embracing our human condition, culminating in His
sacrificial death. It demonstrates that true greatness includes
serving others and sacrificing for the good of humanity.
8.Question
What does the concept of God’s glory look like, especially
in the context of His humility?
Answer:God’s glory is most vividly displayed in His
humility—specifically in the paradox of the crucifixion,
where His ultimate act of service becomes the source of
redemption and transformation for humanity, showcasing
that true glory is found in selflessness and sacrifice.
9.Question
How does the chapter address the idea of the biological
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basis of religious belief?
Answer:The chapter critiques the notion that our religious
inclinations are merely biological by highlighting that while
humans may possess an inherent religious impulse, it doesn't
invalidate God’s existence. It suggests that this inclination
actually aligns with our design to relate to a divine being.
10.Question
What is the significance of humility in the context of
human interactions with God?
Answer:Acknowledging humility in our relationship with
God enables us to see Him accurately and understand our
place within His creation. It fosters a genuine relationship
where we can appreciate His greatness while recognizing our
dependence on Him.
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Chapter 4 | 4: Monumental Rage and Kinglike
Jealousy? Understanding the Covenant-Making
God| Q&A
1.Question
How can jealousy be both good and bad?
Answer:Jealousy can be bad when it is rooted in
self-centeredness, leading to possessiveness and
emotional harm. However, it can also be good when
it arises from concern for the well-being of others,
such as when a spouse feels jealous to protect the
sanctity of their relationship. In a biblical context,
God's jealousy is portrayed as a protective love,
where He desires the best for His people and is
pained by their unfaithfulness.
2.Question
What does it mean when we refer to God as a 'jealous'
God?
Answer:Calling God 'jealous' refers to His passionate love
and commitment to His people. This jealousy is not petty,
but rather reflects His desire for a deep, intimate relationship
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with humanity. When His people turn to idols or false gods,
it is seen as a painful betrayal, akin to infidelity in a
marriage, prompting a righteous and protective jealousy from
God.
3.Question
Why is idolatry considered a serious offense in biblical
terms?
Answer:Idolatry is seen as a serious offense because it
represents a rejection of God's rightful place in our lives. Just
as adultery is a violation of trust and commitment in a
marriage, worshiping idols undermines our covenant
relationship with God. Scripture uses strong language to
express the betrayal felt by God when His people forsake
Him for false gods, denoting that idolatry is not just a minor
issue but a profound act of spiritual unfaithfulness.
4.Question
What are the implications of God's anger in response to
human behavior?
Answer:God's anger is rooted in His love and care for
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humanity. It signifies that He is deeply concerned about
justice and righteousness in the world. This anger is not
selfish or immature; rather, it reflects the rightful response to
injustice, betrayal, and sin. God's desire for us to uphold His
moral standards stems from His longing for our well-being
and flourishing.
5.Question
How should we understand the relationship between
divine jealousy and human autonomy?
Answer:Divine jealousy should not be viewed as a
constriction of human autonomy, but rather as a framework
for true freedom. God allows us to make choices, but His
jealous love seeks to guide us towards decisions that lead to
life and fulfillment. The ideal relationship with God balances
His sovereignty with our autonomy, ensuring that when we
align with His will, we experience thriving and genuine joy.
6.Question
What can we learn about God's nature from His
expressed emotions in the scripture?
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Answer:Scripture depicts God as a relational being who
actively experiences emotions such as love, jealousy, and
sadness. These emotions indicate His intimate connection
with His creation, revealing a passionate and deeply invested
God. Unlike a detached deity, God's willingness to
experience pain and disappointment in response to our
choices illustrates His commitment to a meaningful,
covenant relationship.
7.Question
Why is the analogy of marriage used to describe God's
relationship with His people?
Answer:The analogy of marriage underscores the depth and
intimacy of God's covenant with His people. Just as a
marriage involves sacred commitment and fidelity, God's
relationship with humanity is marked by His deep emotions
and desire for loyalty. The language of marriage conveys
both the joy and the pain associated with love, highlighting
that when His people stray, God feels the hurt of betrayal.
8.Question
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How does God's jealousy redirect humanity towards true
fulfillment?
Answer:God's jealousy acts as a protective force, guiding us
away from harmful substitutes that lead to spiritual
emptiness. His desires for us to forsake idols and seek
genuine relationships with Him reflect His intention for our
ultimate good. In this sense, God's jealousy encourages us to
pursue a life that aligns with our true purpose and leads to
lasting satisfaction and joy.
Chapter 5 | 5: Child Abuse and Bullying? God’s
Ways and the Binding of Isaac| Q&A
1.Question
What does the story of Abraham's willingness to sacrifice
Isaac teach us about faith and obedience?
Answer:Abraham's story illustrates profound faith
and obedience, showcasing the idea that true trust in
God may involve difficult and seemingly irrational
commands. Despite the pain of being asked to
sacrifice his beloved son, Abraham exemplifies
unwavering obedience, believing in God's promises.
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This act signifies that obedience to God often
requires a sacrifice of our own desires and
understands that God can work beyond our
immediate comprehension.
2.Question
How does the context in which God commanded
Abraham to sacrifice Isaac affect our understanding of
the command?
Answer:The context reveals that this command was not about
endorsing child sacrifice but was a unique test of faith for
Abraham. It occurred after God had made covenant promises
to Abraham that Isaac was vital to fulfilling. This indicates
that God never intended for harm to come to Isaac; instead, it
was a test of trust in God's ability to fulfill His promises,
even in challenging circumstances.
3.Question
Can God’s command to Abraham be reconciled with
moral laws against murder?
Answer:Yes, the command can be reconciled when factoring
in the unique relationship between God and Abraham and the
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context of divine promise. Unlike ordinary moral contexts,
God’s commands to Abraham reflect a higher sovereign
narrative where God reassured the boy's future, thereby
making Abraham's obedience a testimony of trust in not just
the command but the character of God.
4.Question
What role does faith play in the stories of Abraham and
Moses within the Pentateuch?
Answer:Faith serves as a foundational theme. Abraham is the
positive example of faith, demonstrating trust in God's
promises before the law, while Moses represents a cautionary
tale of unbelief, having received the law and still failing to
trust God in critical moments. This contrast emphasizes that
faith, not merely adherence to laws, is the key to a right
relationship with God.
5.Question
How does the relationship between Abraham and Isaac
foreshadow later theological concepts in Christianity?
Answer:The relationship mirrors the sacrifice of Jesus Christ,
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God’s own son, for humanity's redemption. Abraham's
obedience and willingness to sacrifice Isaac set a precedent
for God’s ultimate act of love—sacrificing
Jesus—demonstrating profound themes of trust, sacrifice,
and divine provision that are central to Christian theology.
6.Question
What does this narrative suggest about God's character
in relation to human suffering?
Answer:The narrative suggests that God is intimately
involved in human suffering and testing. While He may call
His followers to endure hardship, these tests aim not to lead
to destruction but to reveal deeper faith, align with His divine
plan, and affirm His promises. God's gentleness in
commanding Abraham showcases His understanding of
human pain, emphasizing His character as compassionate
and faithful.
7.Question
How can tragic circumstances, like those faced by
Abraham and Hagar, reflect a deeper understanding of
God's plans?
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Answer:Tragic circumstances often serve as testing grounds
for faith and reveal God's ultimate providence. Abraham's
sending of Hagar and Ishmael into the wilderness
demonstrates trust in God's provision even in dire situations,
while Abraham's willingness to sacrifice Isaac reflects faith
that God's plans transcend human understanding, ultimately
bringing about greater good.
8.Question
What insights does Kierkegaard's view provide regarding
the ethics of God's command to Abraham?
Answer:Kierkegaard's view suggests a paradox where ethical
norms are suspended in light of God's absolute authority. It
invites contemplation on the relationship between divine
command and moral reasoning, positioning Abraham as a
model of faith that transcends conventional ethics to engage
directly with God's will, prompting a deeper exploration of
trust beyond human paradigms.
9.Question
In what way does the New Testament perspective reshape
the understanding of sacrifice embodied in Abraham's
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story?
Answer:The New Testament emphasizes that Abraham's
readiness to sacrifice Isaac foreshadows God's sacrifice of
Jesus for humanity's redemption, highlighting themes of
love, grace, and fulfillment of promises. It illustrates that true
sacrifice is not merely about loss but about the profound love
and commitment that leads to ultimate restoration, redefining
the narrative to focus on God's self-giving nature.
Chapter 6 | 6: God’s Timeless Wisdom? Incremental
Steps for Hardened Hearts| Q&A
1.Question
How can we understand the seemingly harsh laws of the
Old Testament in the context of God's relationship with
His people?
Answer:The Old Testament laws can often appear
harsh or arbitrary from a modern perspective.
However, understanding them within the context of
God's covenant with Israel reveals a pattern of
incremental improvement, addressing the cultural
and social realities of the ancient Near East. God
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provided laws that met people where they were,
accommodating their 'hardness of heart', while
guiding them toward a higher moral ideal—a
process of moral evolution over time.
2.Question
In what ways did God accommodate the flawed social
structures of ancient Israel?
Answer:God acknowledged the deeply flawed social
structures and cultural norms existing in ancient Israel. For
instance, practices like servitude and patriarchy were
tolerated as they reflected the realities of the time. However,
through the laws given to Israel, He aimed to 'humanize'
these practices, introducing protections for the vulnerable
and gradually elevating the status of women and servants, all
while pointing toward the ultimate ideals of dignity and
equality.
3.Question
What does the concept of 'redemptive movement' mean in
Scripture, and how does it apply to the laws given to
Israel?
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Answer:'Redemptive movement' refers to the idea that
Scripture shows a progressive journey toward moral ideals
rather than endorsing static laws or practices. Throughout the
biblical narrative, there's a trajectory from the Mosaic
law—which contained many imperfect provisions—to the
New Testament's call for higher ethical standards, such as
equality and love among all people. This movement
illustrates that certain laws were contextually appropriate but
were never the final word on God's moral expectations.
4.Question
Why should modern readers approach the Old Testament
laws with a critical yet understanding perspective?
Answer:Modern readers should acknowledge that while
some of the Old Testament laws seem barbaric by today's
standards, they represent an authentic historical response to
the cultural and social milieu of the time. Recognizing that
these laws were interim measures allows readers to
understand that God's ultimate intention was always to
restore humanity to its original dignity, as depicted in
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Genesis. This understanding fosters a nuanced
approach—one that criticizes but also contextualizes those
practices.
5.Question
How do the ethical advancements in the Old Testament
reflect God’s nature and intentions?
Answer:The ethical advancements throughout the Old
Testament reflect God's ongoing desire to elevate humanity.
By incrementally improving societal norms and encouraging
moral maturity, God demonstrates His commitment to justice
and compassion. These laws served not only to regulate
behavior but to transform the moral fabric of society, leading
ultimately to the fuller revelation of grace and righteousness
in the New Testament.
6.Question
What is the significance of understanding that the Old
Testament's moral codes were specific to a time and
culture?
Answer:Understanding that the Old Testament's moral codes
were tailored to a specific time and culture helps prevent a
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rigid or fundamentalist interpretation of Scripture. It allows
for an appreciation of God’s progressive revelation and
emphasizes that while the cultural specifics may change, the
underlying principles of justice, mercy, and love remain
eternal and morally relevant.
7.Question
How does the New Testament build upon the laws of the
Old Testament?
Answer:The New Testament builds upon the laws of the Old
Testament by revealing their ultimate fulfillment through
Christ, who embodies the ideals of love and grace. For
instance, while some laws were rooted in their cultural
context, Jesus reframes them, emphasizing the spirit of the
law—not just adherence to rules, but the heart, intentions,
and relationships they govern.
8.Question
What does the discussion of hard-heartedness in the
context of Old Testament laws imply about human
nature?
Answer:The discussion of hard-heartedness in relation to Old
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Testament laws implies that human nature is often resistant
to change and possesses a tendency toward sin and rebellion.
This acknowledgment serves as a foundational truth about
humanity's need for divine guidance, grace, and the eventual
necessity of a covenant that transcends the limitations of
human failure, leading to a restored relationship with God.
9.Question
How can we reconcile the differences between ancient
Near Eastern laws and those in the Bible?
Answer:Reconciling the differences involves recognizing
that while there are similarities in certain legal practices, the
laws given in the Bible reflect a unique covenantal
relationship with God. The biblical laws often include
protections for the marginalized and elevated moral
principles, moving away from the more brutal and
dehumanizing restrictions common in other cultures,
signaling a corrective and progressive moral stance.
10.Question
What role do socio-cultural contexts play in interpreting
biblical laws?
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Answer:Socio-cultural contexts play a crucial role in
interpreting biblical laws as they help readers understand the
customs, values, and moral challenges faced by the ancient
Israelites. By situating these laws within their historical and
cultural milieu, readers can make sense of God’s
accommodations to human shortcomings while also grasping
the timeless principles of justice and equity promoted in
Scripture.
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Chapter 7 | 7: The Bible’s Ubiquitous Weirdness?
Kosher Foods, Kooky Laws? (I)| Q&A
1.Question
What does the triangle analogy in Moses' Law represent?
Answer:The triangle symbolizes the
interconnectedness between God, His people, and
the land of Israel, emphasizing the theological,
social, and economic dimensions of God’s covenant.
2.Question
Why is the act of moving boundary stones considered a
violation against God?
Answer:Moving boundary stones is not only a theft
impacting social relationships but also a divine infringement,
as it disrupts the order God established for His covenant
people.
3.Question
How does the concept of being 'chosen' relate to Israel's
responsibilities?
Answer:Being 'chosen' implies a privilege that carries the
responsibility to live justly and compassionately towards
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others, reflecting God's grace in their lives.
4.Question
What is the underlying purpose of the Old Testament
laws, according to the text?
Answer:The laws were intended to remind Israel of their
identity as holy people set apart for God, influencing all
aspects of their lives—economic, social, and personal.
5.Question
Why were the Israelites taught about 'clean' and
'unclean' in relation to purity laws?
Answer:These concepts symbolize life and death, serving as
spiritual reminders to maintain holiness and integrity in their
relationship with God and community life.
6.Question
How do the laws about food and mixing reflect Israel's
distinctiveness?
Answer:They symbolize God's calling for Israel to maintain
boundaries between themselves and surrounding pagan
nations, emphasizing their separate identity and moral
integrity.
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7.Question
What is the relationship between the laws and the concept
of holiness?
Answer:The laws aim to promote holistic holiness, where
every action and choice is an expression of obedience to
God, reinforcing their unique position as His people.
8.Question
What lesson about law and morality can modern readers
take from Israel's covenant?
Answer:The distinction between ceremonial and moral purity
teaches that living under God's reign should influence every
aspect of life, guiding believers to act justly and mercifully.
9.Question
How does the text address the notion of favoritism in
God's choice of Israel?
Answer:God's choice is not favoritism; rather, it reflects His
grace and serves as a means to bless all nations, reminding
Israel that they too would face judgment if unfaithful.
10.Question
Why is it said that the law of Moses is temporary?
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Answer:The law was intentionally provisional, paving the
way for the new covenant brought by Christ, which fulfilled
and transformed the covenantal structure established in the
Old Testament.
Chapter 8 | 8: The Bible’s Ubiquitous Weirdness?
Kosher Foods, Kooky Laws? (II)| Q&A
1.Question
What is the significance of kosher laws in the life of the
Israelites?
Answer:Kosher laws, embedded in the concept of
kashrut, signify a lifestyle aimed at holiness and
distinctiveness for the Israelites. The foods they ate
were meant to reflect their identity as God's chosen
people, symbolizing separation from unclean
practices and beliefs of surrounding nations. By
adhering to these dietary restrictions, the Israelites
were constantly reminded of their redemption and
their call to live in a way that honors God.
2.Question
How do the distinctions of clean and unclean animals
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reflect God's order in creation?
Answer:The distinctions symbolize a divine order where
each creature has a defined place. Clean animals fittingly
exemplify the characteristics of their categories—those that
walk the land, swim in water, or fly in the air—while unclean
animals blur these boundaries. This principle mirrors the
expectation for the Israelites to maintain their purity and not
mix with the practices of neighboring nations, reinforcing
their unique relationship with God.
3.Question
How does the concept of holiness relate to the animals
deemed unclean?
Answer:Unclean animals, often representing predatory
behavior or vulnerability, symbolize a lack of integrity or
wholeness in the created order. The Israelites were to pursue
holiness by avoiding behaviors that prey on the vulnerable,
thus aligning their dietary habits with a broader moral
expectation of respecting life and living justly. This concept
positions holiness as a comprehensive lifestyle, not merely
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restricted to dietary laws.
4.Question
In what way does the life-death symbolism impact the
Levitical laws on purity?
Answer:The life-death symbolism in the purity laws
underscores the serious nature of maintaining cleanliness
before God. Emissions like blood and semen signify life;
their loss links to death and impurity. Such symbolic
meanings inform laws that govern human behavior and
relationships, promoting a culture of respect for life and
moral integrity among the Israelites.
5.Question
How does the New Testament view the dietary laws of the
Old Testament?
Answer:The New Testament, particularly through Jesus's
declarations and Peter's vision, emphasizes that all foods are
clean. This indicates a shift in the understanding of purity
and holiness away from strict observance of dietary laws
towards a more profound relational and moral living that
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honors God in all areas of life, allowing for diversity in
practice while maintaining core values of justice and respect.
6.Question
What role did animal sacrifices play in the context of
holiness and grace?
Answer:Animal sacrifices served as a profound reminder of
human sinfulness and the need for divine grace. They
illustrated the gap between God’s holiness and human
imperfection, prompting Israel to seek purification and
maintain their covenant with God. In the New Testament
context, these sacrifices point forward to Christ's ultimate
sacrifice, highlighting the transition from law to grace.
7.Question
What is the overarching message of the dietary laws in
relation to the community of Israel?
Answer:The dietary laws acted as a constant reminder of
Israel's unique identity and calling. They were not merely
rules for consumption but encompassed a holistic vision for
living distinctively and justly, cultivating community
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integrity and a devotion to God that affected every aspect of
life, including social relationships.
8.Question
How does the symbolism of clean and unclean animals
connect to concepts of justice in the community?
Answer:The symbolism of clean and unclean animals aligns
with the broader theme of justice as it relates to the treatment
of the vulnerable. By avoiding predatory and weak animals,
the Israelites symbolically committed to protecting the
marginalized in society—underscoring their responsibility to
uphold justice and compassion in their community
relationships.
9.Question
What does the narrative of Israel's dietary practices teach
about the relationship between faith and daily life?
Answer:Israel's dietary practices illustrate that faith is not
just a spiritual exercise but is intertwined with daily
activities, shaping choices and behaviors. Each meal became
a moment to affirm their identity as God's people, reminding
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them of their responsibilities and the importance of living out
their faith in tangible ways.
Chapter 9 | 9: Barbarisms, Crude Laws, and Other
Imaginary Crimes? Punishments and Other Harsh
Realities in Perspective| Q&A
1.Question
What context should we consider when evaluating the
harshness of Old Testament laws?
Answer:We should evaluate these laws in the
context of the ancient Near Eastern society in which
they were given. This context had moral
expectations that were vastly different from our
current standards, and the laws represented a
significant moral improvement over the
surrounding cultures.
2.Question
How does the principle of 'an eye for an eye' function in
the Old Testament?
Answer:The principle of 'an eye for an eye' serves not as a
literal directive for revenge, but as a guideline for
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proportional compensation for injuries. It emphasizes that
punishment must fit the crime, protecting individuals from
excessive retaliation, especially the weaker members of
society.
3.Question
What were the implications of the laws regarding capital
punishment in ancient Israel?
Answer:Capital punishment laws were intended to
underscore the seriousness of offenses and maintain the
sanctity of community life. However, in practice, judges had
the latitude to commute sentences or allow for compensatory
payments in cases other than premeditated murder,
suggesting a more humane application than a strict adherence
to death penalties.
4.Question
How do ancient Near Eastern laws compare to the Mosaic
law concerning the treatment of criminals?
Answer:Ancient Near Eastern laws often included brutal
punishments such as mutilation or execution for lesser
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offenses. In contrast, the Mosaic law emphasized restitution
and sought to protect the dignity of individuals,
implementing a maximum of punishment and a system that
prioritized moral responsibility.
5.Question
What does the story of Jephthah with his daughter
illuminate about morality in ancient Israel?
Answer:The story reveals moral faults within Israel's
leadership during a time when the society was in a moral low
point. Jephthah's actions, while not condoned by God, reflect
the complexity of human decisions and failures, emphasizing
that not everything described in Scripture mandates approval.
6.Question
Why is the practice of child sacrifice condemned in the
Old Testament?
Answer:Child sacrifice is explicitly condemned in the
Mosaic law, highlighting that it opposes God's will and
undermines societal stability. Critics who suggest that such
sacrifices were accepted misinterpret the broader narrative of
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the Old Testament which consistently decries the practice.
7.Question
How does the Old Testament view the value of unborn
life?
Answer:Contrary to claims that the Old Testament devalues
unborn life, texts in Exodus and Psalms affirm the sanctity of
life at all stages, with historical and linguistic evidence
supporting the intrinsic value of the unborn before and after
birth.
8.Question
In what way can we describe the harshest laws in the Old
Testament as part of a moral development?
Answer:The harsh laws, while seemingly severe, serve a
pedagogical purpose—they establish clear boundaries about
the seriousness of sin and the consequences of actions,
aiming to cultivate a sense of moral responsibility and
community order among the people.
9.Question
What understanding should we have regarding
punishment practices in Israel compared to other
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cultures?
Answer:Israel's system of justice was designed to be more
humane and just than those of surrounding cultures,
reflecting a unique valuation of life and promoting
restorative justice over revenge or excessive punishment
common in ancient Near Eastern societies.
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Chapter 10 | 10: Misogynistic? Women in Israel|
Q&A
1.Question
What does Genesis 1-2 reveal about the original ideal of
male-female relationships?
Answer:Genesis 1-2 portrays male and female as
equal partners created in God's image. Eve's
creation from Adam's rib symbolizes their equality
and partnership, establishing marriage as a union of
equals enjoying intimacy and companionship.
2.Question
How does the Old Testament approach the reality of
patriarchal society?
Answer:The Old Testament acknowledges the patriarchal
structures of its time but aims to direct Israel toward a better
path. It provides laws that protect women and underscoring
their dignity and value, showing that although the society
was patriarchal, there was an underlying equality intended.
3.Question
What evidence exists that highlights the equality of
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women in the Old Testament?
Answer:Various passages affirm women's dignity and equal
moral responsibility, highlighting the equal honor due to
mothers and fathers (Exod. 20:12), alongside examples of
influential female leaders and matriarchs like Deborah and
Miriam, showing their significant roles in the society.
4.Question
How does Numbers 5 challenge the view that women were
oppressed in Israelite society?
Answer:Numbers 5 describes a trial for jealousy that protects
women from arbitrary accusations by husbands. The law's
unique focus on providing supernatural evidence of guilt
emphasizes protection rather than oppression, suggesting that
it was designed for fairness and justice.
5.Question
What is the significance of the different purification
periods for mothers after childbirth in Leviticus 12?
Answer:The longer period of ritual impurity after giving
birth to a girl may indicate protection and reverence for the
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mother, differing from the customs of surrounding cultures
by emphasizing Israel's distinct religious identity rather than
signaling inferiority.
6.Question
How did levirate marriage function and what was its
purpose?
Answer:Levirate marriage allowed a man's brother to marry
his widow to sustain family name and property within the
family. Although it stemmed from a patriarchal system, it
ultimately protected the widow's rights and maintained
family integrity.
7.Question
What does the prohibition against coveting a neighbor’s
wife indicate about women's status?
Answer:The inclusion of a wife in the prohibition against
coveting demonstrates that wives were respected figures,
distinguished from property. The command emphasizes the
equal moral weight of women in familial and social roles,
countering claims of treating women as mere property.
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8.Question
Why were there no female priests in the Old Testament,
and how is this different from a misogynistic view?
Answer:The absence of female priests stemmed from the
desire to maintain ritual purity and moral integrity in
worship, not from an inherent design oppressing women. All
Israelites, male and female, were intended to be a 'kingdom
of priests,' indicating a broader inclusion.
9.Question
What lessons can be drawn about the treatment of women
in the Old Testament in relation to modern discussions on
gender equality?
Answer:The Old Testament reflects progressive values
regarding women, advocating for their dignity and equality
amid a patriarchal culture. This perspective can prompt
contemporary discussions on gender equality by showcasing
how ancient texts can inspire modern ideals of respect and
justice for all individuals.
Chapter 11 | 11: Bride-Price? Polygamy,
Concubinage, and Other Such Questions| Q&A
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1.Question
What is the relationship between the practice of polygamy
in the Old Testament and the ideal of monogamy
presented in Genesis 2:24?
Answer:The practice of polygamy observed in the
Old Testament, including notable figures like
Abraham, Jacob, and Solomon, does not reflect
God's ideal for marriage, which is monogamous as
stated in Genesis 2:24. While polygamy was legally
permitted in ancient Israel and common in the
cultural context, it resulted in conflict, competition,
and disharmony within families, showcasing the
consequences of deviating from the monogamous
ideal.
2.Question
How did the concept of bride-price function in ancient
Israelian society?
Answer:The bride-price was not a mere monetary transaction
like buying property, but rather a serious commitment
demonstrating a man's intentions to marry a woman. It
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established familial alliances and provided economic
stability, ensuring the bride’s security. The practice
underscored the seriousness of marriage and respected the
dignity of the woman, contrasting sharply with the
perception of women being treated as property.
3.Question
In what ways did biblical laws address the issue of rape
and the protection of women?
Answer:Biblical laws provided a framework that offered
some protection for women in instances of sexual violation.
For example, in Deuteronomy 22, different scenarios
involving forced sexual relations outline that the woman
would not be punished as long as she did not cry out for help,
emphasizing her innocence. The law stipulated that the man
responsible for the act bear the consequences, highlighting a
protective stance towards the woman's well-being.
4.Question
What were the implications of polygamy for Israelite
kings, particularly Solomon?
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Answer:The directives given to Israelite kings warned
against multiplying wives, as doing so could lead their hearts
astray. Solomon's extensive marital arrangements of seven
hundred wives and three hundred concubines exemplified a
failure to heed this warning, contributing to his spiritual
decline and the eventual division of the kingdom.
5.Question
How do the laws regarding women POWs in
Deuteronomy reflect a concern for their welfare?
Answer:The laws regarding women captured in war aimed to
protect their dignity and personhood. The provisions
mandated a waiting period to mourn their previous lives and
prohibited immediate sexual relations, emphasizing the
seriousness of marital commitments. If the man changed his
mind, the woman was to be set free, indicating that her
well-being was prioritized over mere conquest.
6.Question
Does the Old Testament support the idea that polygamous
arrangements were endorsed by God?
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Answer:While numerous instances of polygamy exist in the
Old Testament, there is strong evidence that God did not
endorse these practices. Leviticus 18:18 explicitly warns
against taking a second wife while the first is living,
reinforcing the ideal of monogamous marriage. Instances of
polygamy often lead to familial strife, suggesting a critique
of the practice rather than an endorsement.
7.Question
What is the significance of the law in Exodus 21:7–11
regarding servant girls and potential marriage?
Answer:The law in Exodus 21:7–11 addresses how a servant
girl should be treated if she is brought into a household. It
emphasizes that if the man chooses not to marry her, he must
provide her with basic necessities and cannot exploit her.
This law prioritizes the welfare of women and highlights the
importance of their consent and well-being within potentially
exploitative situations.
8.Question
How did the biblical narrative critique polygamy and
support monogamous ideals?
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Answer:The narrative of figures like Abraham, Jacob, and
Solomon, who experienced turmoil and conflict stemming
from their polygamous relationships, implicitly critiques the
practice. The repeated calls for marital fidelity in the
scriptures underscore an ideal where monogamous unions
reflect the covenant relationship between God and His
people.
9.Question
How does the discussion of sexual violence in biblical laws
reflect societal values of the time?
Answer:The discussion surrounding sexual violence in
biblical laws demonstrates a prevailing concern for justice
and the protection of women, contrasting with other ancient
Near Eastern societies where rape was often normalized. The
biblical intention was not to condone such actions but to
establish boundaries and consequences that aimed to uphold
the dignity of women.
10.Question
What role does economic security play in the framework
of marriage as described in the Old Testament?
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Answer:Economic security is integral to Old Testament
marriage practices, seen through the bride-price system,
which functioned as financial security for women in case of
divorce or widowhood. This highlights the practical
considerations of marriage in ancient Israel, where economic
stability was essential for societal and familial continuity.
Chapter 12 | 12: Warrant for Trafficking in Humans
as Farm Equipment? (I): Slavery in Israel| Q&A
1.Question
What are the key differences between Hebrew
servanthood and slavery as understood in the antebellum
South?
Answer:Hebrew servanthood was often voluntary
and akin to indentured servitude, where individuals
could work to pay off debts and maintain some
rights and dignity. In contrast, slavery in the
antebellum South was characterized by absolute
control over the individual, devoid of rights, and was
often enforced through violence and coercion.
2.Question
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How does the Old Testament legislation view the
treatment of servants?
Answer:Old Testament laws required that servants be treated
with respect, ensuring their dignity and humanity were
recognized. Unlike other ancient laws, which often treated
slaves as property, Israel's laws held masters accountable for
their treatment of servants, allowing for their release in cases
of injury and prohibiting harsh treatment.
3.Question
What is the significance of the year of Jubilee for debt
servants in ancient Israel?
Answer:The year of Jubilee was a time when all debts were
canceled, and individuals who had entered servanthood due
to poverty were released and restored to full citizenship,
promoting the idea that servanthood was a temporary and
redeemable state rather than a permanent condition.
4.Question
What moral implications arise from ancient Israel's laws
regarding servanthood?
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Answer:Israel's laws reflect a profound respect for human
dignity, aiming to eradicate poverty and servitude while
holding society accountable for the treatment of its most
vulnerable members. This set a standard for humane
treatment that stood in stark contrast to the practices in
neighboring cultures.
5.Question
How does the concept of 'image of God' play into the
treatment of servants in Israel?
Answer:The belief that all people are made in the image of
God emphasizes the inherent dignity and rights of every
individual, including servants. This theological premise was
foundational to ensuring that servants were treated not as
property but as fellow human beings deserving of care and
respect.
6.Question
What does the author suggest about the outcomes if Old
Testament laws had been followed in the context of
American slavery?
Answer:The author argues that if the anti-kidnapping,
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anti-harm, and anti-return laws of the Old Testament had
been adhered to in America, slavery as it existed in the South
would have been impossible, as these laws would have
protected the rights and dignity of individuals against
exploitation.
7.Question
In what ways did Israelite laws differ significantly from
other ancient Near Eastern codes regarding servitude?
Answer:Israelite laws provided unique protections for
servants, like mandatory release after a set period,
accountability for harmful actions by masters, and the
prohibition of kidnapping for the purpose of enslavement,
contrasting sharply with the norms of surrounding cultures
that were much harsher.
8.Question
Why does the author cite Abraham Lincoln in the context
of the divergence between North and South regarding
Biblical interpretation?
Answer:Lincoln's address illustrates the conflicting
interpretations of the Bible by both sides during the Civil
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War, highlighting the complexity of moral reasoning and the
consequences of selective scriptural application concerning
slavery and human rights.
9.Question
What are the author’s closing thoughts about God's
original intention regarding servanthood?
Answer:The author concludes that God’s original design was
not for humans to maintain systems of servanthood or
slavery but to treat all individuals with dignity and respect,
reflecting the ideal that everyone has the right to freedom and
agency.
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Chapter 13 | 13: Warrant for Trafficking in Humans
as Farm Equipment? (II): Challenging Texts on
Slavery| Q&A
1.Question
How does the treatment of debt-servants in ancient Israel
reflect their personhood?
Answer:The Old Testament laws affirmed the full
personhood of debt-servants, referring to them in
terms that indicate their dignity rather than as mere
property. For instance, if a master killed a servant,
he would face capital punishment, affirming that
murder, regardless of the victim's status, was a
grievous sin. The regulations ensured that if a
servant was physically harmed, their debt would be
forgiven, indicating that they were valued as
humans.
2.Question
What was the significance of the law regarding a male
servant and his wife and children?
Answer:The law specified that if a male servant entered
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servitude single, he would leave single after six years unless
he chose to stay with his family. This reinforced the idea that
while the servant was under contract, his family had rights,
and he had options regarding their future, albeit imperfect
options. It reflected economic realities while also allowing
for some protection of family integrity.
3.Question
In what ways does the treatment of foreign slaves
compare with that of Israelite debt-servants?
Answer:Foreign slaves in Israel had distinct legal statuses
compared to Israelite debt-servants. While foreign slaves
could become permanent servants and eventually gain status,
they were often viewed as property. Israelite laws demanded
fair treatment and protection for all servants. This highlight
of difference underscores the moral evolution present in
Israel's legislation, prioritizing humane treatment compared
to harsher practices elsewhere.
4.Question
How did Israelite law differ in protecting women and
children as opposed to other ancient cultures?
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Answer:Israelite law afforded protections to women and
children that were absent in most other ancient legal
frameworks. For example, Hebrew law stipulated that a
master could not harm his servants without consequence,
whereas other cultures often allowed severe penalities for
female servants. The Israelite laws provided avenues for care
and respect, indicating a moral concern uncommon in
surrounding civilizations.
5.Question
What role did the law of Jubilee play in the life of
debt-servants?
Answer:The law of Jubilee mandated a release of all
debt-servants every 50 years, thus preventing generational
poverty and allowing for economic reset for families. This
was a significant humane aspect of the Israelite treatment of
debt, aiming to cycle people back into freedom and
ownership every generation.
6.Question
What can modern discussions about immigration learn
from the treatment of 'ger' in the Israelite law?
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Answer:The treatment of resident aliens ('ger') in Israelite
law shows a balance between inclusivity and the recognition
of legal status. Like modern discussions on immigration, it
suggests that while immigrants should be integrated and
cared for, they also need to respect the laws and culture of
their host society. This balance fosters a responsible and
productive community.
7.Question
What is the overarching message about servitude as
indicated by the laws in Israel?
Answer:The overarching message of the servitude laws in
Israel underscores the innate dignity of every individual,
reinforcing the principle that servitude was not intended to be
oppressive. Rather, it was a means of economic survival that
allowed for protection and eventual liberation, contrasting
starkly with the concept of chattel slavery.
8.Question
How did the Israelite legal system reflect a progressive
approach to treatment of vulnerable populations?
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Answer:The Israelite legal system, particularly in comparison
to other ancient codes, established significant protections for
vulnerable populations, including debt-servants, women, and
foreigners. It introduced mechanisms for care, justice, and
eventual release from servitude, suggesting a moral vision
that aimed to uplift rather than oppress, illustrating a
progressive social theology for its time.
Chapter 14 | 14: Warrant for Trafficking in Humans
as Farm Equipment? (III): Slavery in the New
Testament| Q&A
1.Question
What was the significance of Abraham Lincoln's
Gettysburg Address in relation to slavery?
Answer:Lincoln's Gettysburg Address underscored
the principles of equality and liberty foundational to
the United States. By invoking the Declaration of
Independence, he aimed to reshape American views
on slavery, calling attention to the nation’s failure to
live up to its ideals while urging citizens to commit
to the 'unfinished work' of achieving true freedom
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for all.
2.Question
How did the New Testament view slavery in light of
human dignity?
Answer:The New Testament affirmed the fundamental
equality of all humans, recognizing that everyone is created
in God's image. It rejected the notion of slaves as mere
property, advocating for their treatment as brothers and
sisters in Christ, thus promoting a sense of shared humanity
and spiritual equality.
3.Question
What were the socio-economic implications of slavery in
the Roman Empire as discussed in the text?
Answer:In the Roman Empire, slavery was institutionalized
and permeated all aspects of society. Despite the
dehumanizing status of slaves as property, they could engage
in business, earn money for their freedom, and even hold
respectable positions. This complex social structure
highlights the varying conditions of slaves, contrasting
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sharply with the Hebrew debt-servanthood of the Old
Testament.
4.Question
How did Jesus’ teachings contradict the prevailing
attitudes toward slavery?
Answer:Jesus' mission was to proclaim freedom and oppose
oppression, implicitly challenging the institution of slavery.
He focused on teaching heart attitudes, such as generosity
and contentment, which undermined the greed that supported
oppressive social structures, including slavery.
5.Question
What was Paul’s stance on slavery and how did he
influence social attitudes toward it?
Answer:Paul did not vocally condemn slavery outright but
emphasized the equality and dignity of slaves in Christ. He
urged Christian masters to treat their slaves with justice and
compassion, thereby laying the groundwork for a gradual
shift in social attitudes that would eventually contribute to
the decline of slavery in Europe.
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6.Question
Explain the allegorical interpretation of the story of
Hagar and Sarah as used by Paul. How does this relate to
the overall message about slavery?
Answer:Paul used the story of Hagar and Sarah to symbolize
a broader theological point: the significance of moving
beyond basic legalism and embracing the true freedom found
in Christ. This allegory opposes the notion of slavery to the
law, highlighting instead the freedom and redemption
available through faith, signifying that true belonging comes
from God, not societal status.
7.Question
Why did Paul return Onesimus to Philemon, and how
does this action reflect broader themes in the New
Testament?
Answer:Paul’s return of Onesimus to Philemon was not a
mere compliance with Roman law but rather a restorative act
urging reconciliation. He advised Philemon to acknowledge
Onesimus as a brother in Christ rather than a slave,
showcasing the New Testament’s radical principle of unity
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and equality beyond social constructs.
8.Question
What does Galatians 3:28 signify in terms of social
structures and Christian identity?
Answer:Galatians 3:28 declares that in Christ, social
divisions such as race, status, and gender become irrelevant.
This radical statement exemplifies the New Testament’s
revolutionary approach, advocating for a community of
believers bound together in Christ, thereby dismantling
established hierarchies of the time.
9.Question
How did early Christians respond to the institution of
slavery, according to the text?
Answer:Early Christians responded to slavery by
undermining its foundations through teachings of equality
and mutual respect. They advocated for the fair treatment of
slaves and emphasized their moral responsibility and
spiritual equality, which eventually contributed to a broader
societal transformation against the institution of slavery.
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10.Question
What ultimate goal does the author attribute to God
regarding human dignity and freedom?
Answer:The author argues that God's ultimate goal is to
restore dignity and freedom to humanity, moving beyond
oppressive structures. Through Christ, believers find true
freedom in service to God, which reflects genuine liberation
rather than bondage, emphasizing that worshiping God leads
to fulfilling and abundant living.
Chapter 15 | 15: Indiscriminate Massacre and
Ethnic Cleansing? The Killing of the Canaanites (I)|
Q&A
1.Question
Why did God command the Israelites to destroy the
Canaanites?
Answer:The command to destroy the Canaanites
was not simply an arbitrary act of violence but a
response to their profound moral corruption and
idolatrous practices, which included practices such
as child sacrifice and sexual immorality that were
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interwoven into their worship of false gods. God
waited for centuries, indicating that the Canaanites
had reached a point of no return in their
wickedness, similar to the judgments seen with
Sodom and Gomorrah. This judgment served a
divine purpose in history; it was aimed at preserving
Israel's moral and spiritual integrity and
establishing a people through whom God's covenant
and plan for redemption could be fulfilled.
2.Question
What does the term 'point of no return' signify in this
context?
Answer:The 'point of no return' refers to a stage in a culture
or individual’s moral decline where they become
irredeemable, having rejected the acknowledgment of God
and moral truths. It's illustrated in the text through God's
patience with the Amorites and eventual judgment when they
completely disregarded their moral awareness and
commitment to righteous living. In essence, spiritual
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rebellion over time can lead to divine judgment.
3.Question
How do the Canaanites exemplify the consequences of
idolatry?
Answer:The Canaanites showcased the destructive nature of
idolatry by imitating the immoral behaviors of their gods,
which led to societal acceptance of violent and unethical
practices. Their worship involved acts of cruelty and
bestiality, reflecting not only a rejection of God's moral
standards but also a culture that celebrated and perpetuated
violence and debauchery, which ultimately invited divine
judgment.
4.Question
Can the critique against Israel's destruction of
Canaanites be justified?
Answer:Critics often label the destruction of Canaanites as
ethnic cleansing for its brutality; however, this criticism
overlooks the spiritual context of this judgment. Unlike
motives driven by racial hatred or xenophobia, God's
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commands were rooted in a response to the Canaanites' moral
depravity and their inability to change. God's actions were
based on a divine assessment of moral failure rather than
mere ethnic differences.
5.Question
In what ways were the Israelites commanded not to
display xenophobia?
Answer:God's commandments to the Israelites included
provisions for treating foreigners and resident aliens with
compassion and fairness. Passages in scripture emphasize
that non-Israelites, like Rahab and Ruth, could join the
Israelite community if they accepted Yahweh. This reflects a
divine narrative opposing xenophobia, as Israel was
reminded of their own experiences as outsiders in Egypt.
6.Question
How did God utilize 'messy, inefficient processes' to
achieve His goals?
Answer:God's approach to unfolding His plans often
involved complex historical events rather than instantaneous
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miracles. For instance, the development of Israel as a nation
occurred through their struggles and failures over centuries
rather than through linear, efficient means. This indicates that
God's priorities often hinge on demonstrating grace, covenant
faithfulness, and establishing His relationship with humanity,
rather than strictly adhering to human notions of efficiency.
7.Question
What role does cosmic warfare play in the Old Testament
account of Canaan?
Answer:Cosmic warfare, as emphasized in the Old
Testament, frames the conflict between Yahweh and the idols
of Canaan, depicting battles as spiritual confrontations rather
than mere territorial disputes. God's commands against the
Canaanites illustrate a deliberate effort to eradicate practices
that endanger humanity's relationship with Him and threaten
moral order, emphasizing that these conflicts were
fundamentally about establishing God’s righteous reign.
8.Question
What evidences exist that the Canaanites had awareness
of God and morality?
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Answer:Historical reflections reveal that Canaanites were
morally aware through their conscience and the knowledge of
God as illustrated by their rejection of moral duties.
Accounts like that of Rahab and her family, who recognized
and acted upon the truth of Israel's God despite their cultural
background, highlight that other Canaanites had the potential
for moral betterment and awareness of divine intervention.
9.Question
How does God's judgment relate to historical context and
moral accountability?
Answer:God's judgment upon nations like the Canaanites
illustrates a deep concern for moral accountability within a
historical and cultural context. Through prophetic warnings
and historical events, God demonstrated that nations are not
only accountable for their actions but also reveals roles of
mercy and patience before enacting judgment. This historical
narrative highlights God’s overarching purpose for justice
and righteousness across generations.
10.Question
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What does this chapter suggest about God's view on
ethnic identity and moral obligations?
Answer:God's directives reveal that ethnic identity is
secondary to moral obligations and faithfulness to Him. The
narrative challenges any notion that God favors ethnic purity;
instead, He emphasizes righteousness and adherence to His
covenant. The inclusivity shown towards non-Israelites who
worship Yahweh illustrates a divine call to holiness
regardless of one's ethnic background.
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Chapter 16 | 16: Indiscriminate Massacre and
Ethnic Cleansing? The Killing of the Canaanites
(II)| Q&A
1.Question
What purpose did Israel's military actions have in the
conquest of Canaan according to the text?
Answer:The military actions served the purpose of
establishing Israel in a land free from Canaanite
idolatry and to secure a territory where they could
practice their faith under God's command. The
ultimate goal was not the annihilation of the
Canaanite people but the erasure of their idol
worship and practices.
2.Question
How does the author explain the exaggerated language
used in the accounts of conquest in Joshua?
Answer:The author explains that the language used in Joshua
reflects the boastful and hyperbolic rhetoric common in
ancient Near Eastern warfare literature, which was
understood by contemporary audiences. This means that
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when it says 'all' were destroyed, it was more about military
triumph rather than literal annihilation of every living being.
3.Question
What does the term 'herem' mean and how does it apply
to the Israelite wars?
Answer:The term 'herem' signifies a 'ban' or 'consecration to
destruction,' used in the context of warfare to indicate that
certain people or items were set apart for destruction. In the
Israelite context, it particularly referred to those who were
actively resisting or opposing Israel's claim to the land, rather
than a blanket command to destroy all Canaanites
indiscriminately.
4.Question
What does the narrative about Rahab suggest about
God’s attitude toward Canaanites?
Answer:Rahab's story illustrates that God was willing to
spare individuals who acknowledged His supremacy and
sought refuge in Him, highlighting that mercy was available
to any Canaanite who chose to turn towards the God of
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Israel, contrary to a simple narrative of indiscriminate
violence.
5.Question
Why did the Israelites fail to completely drive out the
Canaanites as commanded?
Answer:The text mentions that the Israelites did not
completely drive out the Canaanites due to various reasons,
including disobedience, failure to distinguish themselves
from Canaanite practices, and God’s intent for a gradual
dispossession rather than immediate obliteration.
6.Question
How does the author contrast the Israelite methods of
warfare with those of other ancient cultures?
Answer:The author contrasts them by illustrating that
Israelite warfare was more restrained and not as brutal or
gory as depicted by other ancient empires such as the
Assyrians or Egyptians, who often boasted about their
horrifying acts of violence and destruction.
7.Question
What implications does the author draw about
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interpreting Old Testament narratives in light of
archaeological findings?
Answer:The author suggests that archaeological findings
support a more nuanced understanding of the Old Testament
narratives, indicating that many Canaanites remained and
that the invasion was marked by a gradual process of
assimilation rather than complete destruction.
8.Question
What opportunity did cities like Jericho have according
to the text, and how did they respond?
Answer:Cities like Jericho had the opportunity to recognize
the power of God through Israel's miraculous acts and make
peace with Israel, as reflected in their seven-day inspection
march, but they ultimately chose to resist and were therefore
subjected to destruction.
9.Question
What is the significance of the 'driving out' language as
opposed to 'destroying' in the context of Canaan?
Answer:The 'driving out' language suggests a process of
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expulsion rather than annihilation, indicating that many
Canaanites could flee their territories when threatened by
Israelite military actions. This points to a more complex
interaction than a straightforward narrative of extermination.
10.Question
How does the author address the apparent command to
destroy all living things during the battles?
Answer:The author clarifies that such commands were likely
exaggerated expressions used in descriptions of battles that
did not necessarily involve the literal killing of every
inhabitant, as many non-combatants could have fled or been
elsewhere.
Chapter 17 | 17: Indiscriminate Massacre and
Ethnic Cleansing? The Killing of the Canaanites
(III)| Q&A
1.Question
Why do some Christians justify violence using Old
Testament texts, and how does this relate to Jesus's
teachings?
Answer:Critics note that some Christians have
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misused Old Testament texts, particularly those
concerning the Canaanite wars, to justify their own
acts of violence (e.g., during the Crusades). However,
they overlook the essence of Jesus's teachings, which
emphasize that His kingdom is not of this world and
advocates for peace over conflict (as seen in John
18:36 and Matthew 26:52). Unlike groups such as
the Amish or Mennonites, who actively apply Jesus's
principles against warfare, many others fail to
recognize that true allegiance to Christ precludes
such violent interpretations.
2.Question
In what way does God’s creation and sovereignty justify
the harsh commands regarding the Canaanites?
Answer:God, as the Creator, holds sovereign authority over
life, making Him the legitimate authority on whether or not
to end a life. This understanding posits that God can impose
judgment on nations, including the Canaanites, as part of a
larger plan. Additionally, any infants or children who were
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harmed would be welcomed into God’s presence, contrasting
the morally culpable actions of humans taking life without
divine directive.
3.Question
How do the Canaanite wars fit into the broader narrative
of God's plan for redemption?
Answer:God’s command to judgment against the Canaanites
was limited and served a purpose within the narrative of
redemption that extended to all nations, including the
Canaanites themselves. This complex moral situation reflects
God’s desire for a set-apart people through whom blessings
would flow globally. As later scriptures reveal, some of these
nations, like the Philistines, are eventually incorporated into
God's redemptive plan (Isaiah 19:23-25, Romans 5:10).
4.Question
What insights does the story of Jonah provide regarding
God’s character?
Answer:The narrative of Jonah illustrates God's mercy and
compassion towards those considered enemies, highlighting
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that God desires the salvation of all people, even those like
the Ninevites who had committed great sins. Jonah's
reluctance showcases the tension between divine justice and
mercy, reaffirming that God's character includes a profound
commitment to love and redeem even His adversaries.
5.Question
How can one reconcile the difficult moral questions
surrounding the Canaanite wars with faith in a loving
God?
Answer:Understanding that God's commands were
contextually specific and part of a unique redemptive
framework allows believers to reconcile these accounts with
faith in a compassionate God. God demonstrated immense
love through Christ's sacrifice, ultimately transcending
justice with mercy. Thus, while difficult, the narratives of the
Canaanite wars must be seen within the larger story of God’s
ongoing commitment to redeem humanity, including all
nations.
6.Question
What does Jesus teach us about our view of God’s justice
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and anger?
Answer:Jesus illustrates that God's love and justice are not
mutually exclusive. As seen through his actions and
teachings, God's anger against sin is rooted in His immense
love for humanity. The balance of God’s loving nature and
His righteous anger serves to remind believers that true love
often demands justice, reinforcing the notion that God’s
authority is integral to understanding moral complexities in
the world.
7.Question
How does the understanding of God’s authority challenge
modern perceptions of morality?
Answer:The perception that God should conform to human
ideas of morality can often lead to misunderstanding His
character. Many today prioritize comfort and convenience
over the divine nature of authority, making it crucial to
recognize that God’s ways are higher than our ways (Isaiah
55:8-9). Acknowledging God's sovereign authority can
stretch our moral views beyond our limited human
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perspectives, guiding us to trust in His ultimate plans for
justice and goodness.
Chapter 18 | 18: The Root of All Evil? Does Religion
Cause Violence?| Q&A
1.Question
Does religion inherently cause violence?
Answer:No, it is a generalization that overlooks the
complex socio-political contexts. While there are
instances of violence associated with religion, many
peaceful expressions exist, and various factors
contribute to conflicts such as poverty, power
struggles, and ethnic tensions.
2.Question
How do Enlightenment values relate to the discussion of
religion and violence?
Answer:Enlightenment values may promote tolerance, but
their historical application, such as during the French
Revolution, also resulted in violence. A better solution may
be to emphasize the positive aspects of religious values rather
than rejecting them altogether.
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3.Question
What role does monotheism play in the discussion of
violence and exclusion?
Answer:Monotheism itself doesn’t inherently incite violence;
rather, it depends on how it is practiced. True monotheistic
beliefs can promote inclusion and love, as illustrated by
God's desire to include all people in his plan.
4.Question
How does the biblical perspective address issues of
division and violence?
Answer:The biblical faith promotes a view of humanity as
bearers of God's image, advocating for peace and love, even
towards enemies. It emphasizes overcoming evil with good,
promoting reconciliation instead of hostility.
5.Question
Can you explain the problem of Cain and how it applies
to Schwartz's argument?
Answer:Schwartz's assertion that God's choice led to Cain's
violence overlooks Cain’s personal responsibility. God
offered Cain the chance to rectify his sinful emotions,
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indicating that violence was not predetermined by divine
favoritism.
6.Question
How does the doctrine of the Trinity challenge the idea of
exclusion in religion?
Answer:The Trinity represents a God that is relational and
other-centered, contradicting the notion that monotheistic
faiths are exclusive. God’s love is extended to all people,
emphasizing inclusion rather than separation.
7.Question
Are the Crusades a valid point against Christianity's
moral stance?
Answer:While the Crusades were tragic, they do not reflect
the essence of Christianity. Historical misuses of faith do not
define the true teachings of Christ, which emphasize love and
compassion over violence.
8.Question
What is the difference between Yahweh wars in the Old
Testament and Islamic jihad?
Answer:Yahweh wars were limited to a specific geographical
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area and historical context, aimed at punishing moral
corruption, whereas jihad has a broader historical and
religious mandate that includes aggression against
non-Muslims.
9.Question
How should we view the relationship between religion
and societal issues concerning violence?
Answer:Religion is often superficially blamed for violence
without accounting for deeper socioeconomic and political
factors. Understanding these complexities allows for a more
nuanced view that recognizes the positive societal
contributions of faith.
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Chapter 19 | 19: Morality without a Lawgiving
God? The Divine Foundation of Goodness 209| Q&A
1.Question
Can morality exist without a belief in God?
Answer:Yes, many people argue that morality can
exist without belief in God. Ethical principles, social
orders, and altruistic behaviors can arise from
human nature, societal norms, or evolutionary
processes. However, this postulation still leaves
crucial questions unanswered about the origin of
intrinsic values and rights.
2.Question
What do atheists argue about the source of morality?
Answer:Atheists like Dawkins and Harris argue that morality
can be rooted in human nature and evolutionary advantages,
suggesting that kindness and altruism evolved to foster
cooperation and survival. They assert that moral behavior
doesn't require a divine lawgiver.
3.Question
How does Copan critique the morality put forth by
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atheists?
Answer:Copan points out that while atheists can describe
ethical behavior and recognize moral wrongs, they struggle
to justify the existence of objective moral truths and the
value of human dignity in a universe without God. Without a
divine source, these morals risk becoming arbitrary.
4.Question
Why does Copan emphasize the need for God in
grounding morality?
Answer:Copan argues that true moral values must stem from
a personal, self-existent God. He states that without God,
concepts like rights, dignity, and moral obligation cannot be
adequately explained or grounded, leading to a disconnect
between moral awareness and true moral duties.
5.Question
What is the significance of human dignity according to
Copan?
Answer:Human dignity is significant because it is derived
from being made in the image of God. This intrinsic worth
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supports the notion that humans or persons should not be
objectified, but rather respected and treated fairly. This
perspective cannot be fully achieved in atheistic frameworks.
6.Question
How does Copan respond to the argument that good
deeds can come from secular individuals?
Answer:Copan acknowledges that secular individuals can
perform good deeds but argues that their ethical frameworks
often lack a foundation for valuing human dignity. He
suggests that without God, they cannot explain 'why' certain
actions are moral beyond evolutionary or societal
convenience.
7.Question
What moral virtues does Copan suggest are produced by
belief in God?
Answer:He cites virtues such as genuine altruism and
self-sacrifice which, according to Copan, are more likely to
be cultivated within a framework of belief in
God—contrasting examples of saints like Mother Teresa with
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secular moralists who may lack a personal investment in
individual human lives.
8.Question
Can atheists provide a basis for 'rights'?
Answer:Copan argues that atheists struggle to explain the
origin of rights and obligations inherently, concluding that if
humans are formed from impersonal processes, their rights
and dignity lack the necessary grounding that a divine creator
provides.
9.Question
What dilemma does Copan highlight regarding the
transition from 'is' to 'ought'?
Answer:The dilemma is that without a divine framework,
atheists fail to bridge the gap between natural human
impulses ('is') and moral obligations ('ought'). The assertion
that we should act morally lacks a compelling force if rooted
only in evolution or biological advantage.
10.Question
In what way does Copan see the image of God as critical
to morality?
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Answer:He sees the image of God as essential because it
endows humans with intrinsic value and a moral compass
that guides ethical behavior beyond mere survival instincts,
thus providing a stronger framework for understanding
morality.
Chapter 20 | 20: We Have Moved beyond This God
(Haven’t We?): Jesus as the Fulfiller of the Old
Testament| Q&A
1.Question
What is the significance of the Jewish contribution to
civilization according to Paul Copan?
Answer:Paul Copan emphasizes that the Jews
introduced essential concepts to civilization, such as
monotheism, a linear conception of history, and the
idea of humans as participants in God's plan. Their
contributions have provided a moral foundation and
a sense of value to human lives, which are essential
for civilization.
2.Question
How does the author respond to the claim that religion is
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the root of all evil?
Answer:The author argues against the blanket statement that
religion poisons everything by highlighting the historical
benefits brought by Christianity, such as the abolition of
slavery, the establishment of hospitals, and the advancement
of human rights. He notes that thoughtful atheists recognize
these contributions and that the moral values many atheists
espouse are rooted in the Christian faith.
3.Question
What are some of the historical achievements attributed
to Christians mentioned in the chapter?
Answer:Some historical achievements attributed to
Christians include the eradication of slavery, the
establishment of hospitals, the elevation of women's rights,
the founding of major universities, and the promotion of
human rights and democracy.
4.Question
How does Paul Copan view Jesus's role in interpreting
the Old Testament?
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Answer:Copan sees Jesus as the fulfillment of the Old
Testament, suggesting that understanding Jesus's life and
teachings enriches our interpretation of Old Testament texts.
He posits that one must view the Old Testament through the
lens of Christ to appreciate its full meaning and relevance.
5.Question
What does Tim Keller suggest is the transformative
power of Jesus's example?
Answer:Tim Keller suggests that if one truly understands the
significance of Jesus's self-sacrifice and love for his enemies,
it will inspire a transformative and inclusive life similar to
that of early Christians, characterized by love, sacrifice, and a
commitment to justice.
6.Question
What evidence does Copan provide to illustrate the
impact of Christianity on Western civilization?
Answer:Copan references various historians and scholars,
including Jürgen Habermas and Rodney Stark, to support the
claim that Christianity has played a crucial role in shaping
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Western civilization, making profound contributions to
human rights, moral principles, and advancements in science
and culture.
7.Question
How does Copan address the mischaracterization of
Jesus's followers as violent?
Answer:He clarifies that early Christians, who were often
marginalized and powerless, spread their faith through love
and nonviolence rather than through coercion or violence.
Highlighting the transformational impact of their message, he
argues that the early church grew through acts of mercy and
the proclamation of Jesus's love.
8.Question
What challenge does Copan believe the New Atheists pose
to Christians?
Answer:Copan believes the New Atheists challenge
Christians to think more deeply about their faith, to live out
their beliefs with passion and consistency, and to engage
with social issues, thereby presenting a more compelling
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vision of Christianity in the modern world.
9.Question
In what way does the author propose that humanity can
anticipate a better future?
Answer:The author proposes that humanity can look forward
to a future characterized by shalom, where love, justice, and
peace reign, aligning with the hope for a new heaven and
earth as fulfilled in Jesus Christ.
10.Question
What central theme does Paul Copan emphasize
regarding God's nature and human understanding?
Answer:Copan emphasizes that God is not only a holy and
transcendent being but also a loving and self-sacrificing God
who invites humans into a relationship with Him. This
understanding is essential for reconciling difficult biblical
texts with a modern ethical framework.
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Is God a Moral Monster? Quiz and Test
Check the Correct Answer on Bookey Website
Chapter 1 | 1: Who are the New Atheists?| Quiz and
Test
1.The New Atheists represent a cultural shift by
discussing atheism in less academic and more
accessible ways.
2.According to the text, the percentage of atheists in America
has significantly increased in recent decades due to the
influence of New Atheism.
3.Critics argue that New Atheist literature presents a
well-rounded critique of religion that acknowledges both
moral failings and positive contributions of faith.
Chapter 2 | 2: The New Atheists and the Old
Testament God| Quiz and Test
1.Prominent New Atheists include Richard Dawkins
and Sam Harris, who criticize the character of
God as depicted in the Old Testament.
2.Dawkins argues that God's command to Abraham to
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sacrifice Isaac is a morally acceptable action.
3.The author believes that the criticisms of the Old
Testament God can be easily dismissed without further
analysis.
Chapter 3 | 3: Great Appetite for Praise and
Sacrifices? Divine Arrogance or Humility?| Quiz
and Test
1.According to the chapter, God embodies humility
and self-giving love rather than selfishness.
2.The claim that humans are made in God's image indicates
God's vanity.
3.Worship is primarily for God's benefit and serves to
enhance His self-image.
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Chapter 4 | 4: Monumental Rage and Kinglike
Jealousy? Understanding the Covenant-Making
God| Quiz and Test
1.Richard Dawkins believes that God's jealousy
reflects a petty and insecure nature.
2.In the Bible, God's jealousy is characterized as
self-centered and vindictive.
3.God's jealousy is intended to harm humans and limit their
fulfillment.
Chapter 5 | 5: Child Abuse and Bullying? God’s
Ways and the Binding of Isaac| Quiz and Test
1.God's command for Abraham to sacrifice Isaac
signifies a moral violation according to the
chapter.
2.Abraham's faith is presented in contrast to Moses' unbelief
in the Pentateuch.
3.The narrative surrounding Isaac serves to illustrate God's
character as harsh and unyielding.
Chapter 6 | 6: God’s Timeless Wisdom? Incremental
Steps for Hardened Hearts| Quiz and Test
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1.The Old Testament's laws were intended to be
permanent and universal.
2.Moral progression can be observed throughout Scripture,
particularly in laws concerning treatment of women and
slaves.
3.The Scripture endorses homosexual acts, reflecting a
redemptive movement similar to other ethical changes.
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Chapter 7 | 7: The Bible’s Ubiquitous Weirdness?
Kosher Foods, Kooky Laws? (I)| Quiz and Test
1.The law given to Israel operates on three
interconnected levels: theological, social, and
economic.
2.The Mosaic Law is eternal and was meant to impose strict
permanent guidelines on Israel.
3.Purity laws in the Bible were strictly about outward
adherence to ceremonies without regard for inner
self-examination.
Chapter 8 | 8: The Bible’s Ubiquitous Weirdness?
Kosher Foods, Kooky Laws? (II)| Quiz and Test
1.The term 'kashrut' refers to the proper state in
relation to food and includes specific dietary laws
for Jewish people.
2.The unclean animals listed in the Bible are primarily
associated with health risks, according to biblical texts.
3.The distinctions between clean and unclean animals in the
Bible reflect the Israelites' unique relationship with God
and their call for purity.
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Chapter 9 | 9: Barbarisms, Crude Laws, and Other
Imaginary Crimes? Punishments and Other Harsh
Realities in Perspective| Quiz and Test
1.The Mosaic law was heavily influenced by existing
ancient Near Eastern legal traditions.
2.The stoning of a Sabbath-breaker illustrates the lenient
nature of God's commands.
3.Child sacrifice was a sanctioned practice in ancient Israel
according to the Mosaic law.
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Chapter 10 | 10: Misogynistic? Women in Israel|
Quiz and Test
1.Feminist critiques of the Old Testament label its
writers as endorsing sexism, patriarchy, and
misogyny.
2.The creation narrative in Genesis illustrates a strict
hierarchy between men and women.
3.The Old Testament contains various affirmations of
women's dignity and equality despite patriarchal structures.
Chapter 11 | 11: Bride-Price? Polygamy,
Concubinage, and Other Such Questions| Quiz and
Test
1.The Old Testament endorses polygamy as a moral
ideal.
2.Bride-price symbolizes a man's commitment and is a way
to connect families.
3.Deuteronomy 21:10–14 allows for immediate sexual
relations with women captured in battle.
Chapter 12 | 12: Warrant for Trafficking in Humans
as Farm Equipment? (I): Slavery in Israel| Quiz and
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Test
1.The laws of Israel required the return of runaway
slaves, similar to Southern laws during slavery.
2.The Hebrew debt servanthood practices aimed to provide
protection for the poor and were based on dignity and
contractual agreements.
3.Biblical servanthood laws emphasize total ownership and
loss of identity for debt-servants.
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Chapter 13 | 13: Warrant for Trafficking in Humans
as Farm Equipment? (II): Challenging Texts on
Slavery| Quiz and Test
1.The biblical text suggests that if a servant dies
from a beating, the owner faces punishment for
their actions.
2.Israelite laws offered their foreign servants the same
protections as Israelite servants, ensuring equal treatment in
all circumstances.
3.The biblical mandate encourages Israelites to oppress
foreigners living among them.
Chapter 14 | 14: Warrant for Trafficking in Humans
as Farm Equipment? (III): Slavery in the New
Testament| Quiz and Test
1.Abraham Lincoln's Gettysburg Address promotes
the ideal of equality, similar to the ideals found in
the Old Testament.
2.The New Testament supported the institution of chattel
slavery without any implications for social change.
3.Paul's teachings advocated for immediate societal upheaval
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against the Roman norms regarding slavery.
Chapter 15 | 15: Indiscriminate Massacre and
Ethnic Cleansing? The Killing of the Canaanites (I)|
Quiz and Test
1.The command to destroy the Canaanites illustrates
a tyrannical deity according to Paul Copan.
2.God's patience with the Canaanites lasted for about 430
years due to their wickedness.
3.The Canaanite killings are depicted as ethnic cleansing
driven by xenophobia according to biblical narratives.
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Chapter 16 | 16: Indiscriminate Massacre and
Ethnic Cleansing? The Killing of the Canaanites
(II)| Quiz and Test
1.The concept of 'Yahweh warfare' during Israel’s
theocratic period is a template for ongoing
conflict.
2.The biblical language used to describe the destruction of
Canaanites reflects hyperbolic rhetoric common in warfare
during ancient times.
3.Rahab, the tavern keeper in Jericho, was destroyed along
with the other Canaanites because she was part of the
Canaanite population.
Chapter 17 | 17: Indiscriminate Massacre and
Ethnic Cleansing? The Killing of the Canaanites
(III)| Quiz and Test
1.Critics argue that the killing of the Canaanites sets
a brutal precedent for Israel, reflecting a
misinterpretation of Biblical texts used to justify
violence.
2.Israel used the texts from Joshua to justify wars against all
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non-Canaanite nations, seeking to annihilate surrounding
peoples.
3.God had a plan for the Canaanites, which indicated that
they could be part of His multiethnic kingdom.
Chapter 18 | 18: The Root of All Evil? Does Religion
Cause Violence?| Quiz and Test
1.Mark Juergensmeyer argues that religion creates
an 'us-them' mentality leading to violence.
2.Copan believes that promoting Enlightenment values like
pluralism will definitively lead to peace.
3.Copan suggests that the stories of Cain and Abel and Jacob
and Esau show that God's choices directly result in
violence.
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Chapter 19 | 19: Morality without a Lawgiving
God? The Divine Foundation of Goodness 209| Quiz
and Test
1.According to the text, Christopher Hitchens and
other New Atheists argue that morality can exist
independently of God.
2.The text claims that atheists have a consistent and solid
basis for understanding moral duties.
3.The text concludes that atheism successfully establishes a
foundational basis for morality and human dignity.
Chapter 20 | 20: We Have Moved beyond This God
(Haven’t We?): Jesus as the Fulfiller of the Old
Testament| Quiz and Test
1.The Old Testament presents a cosmic plan where
humans are passive participants.
2.Christianity played a significant role in advocating for
human rights and social justice throughout history.
3.Jesus’s teachings promoted violence and oppression among
the marginalized.
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