I keep returning to the issue of the consistency between the Old Testament and the New Testament in it’s portrayal of God because the issue keeps getting brought up in popular (and academic) forums. Driven largely by a particular, non-violent hermeneutic, a significant drive towards screening out large sections of the Old Testament portrayal of God is afoot.
The basic argument is that while the Old Testament is fine for what it is–a limited, time-bound telling of God’s dealings with his people according to their lights–Jesus came along and corrected that view. But now we need to go back and look at the Old Testament in light of Jesus and judge it according to his standard of non-violent love as given us in the Gospels and the Sermon on the Mount, but most of all in his enemy-loving death on the cross. By that standard, much of the Old Testament’s depiction of God’s activity falls short and we ought to gently set it aside as not a full or accurate revelation of who God is. God allowed his children, the Israelites, to tell stories about him as best they could, but now that his children have grown up into the Church, we must speak more accurately of God.
We can call this the “Nonviolent God” premise or hermeneutic. Note, this is not the “Christian nonviolence” position. Though this is inevitably a form of nonviolence, there are many like Preston Sprinkle, or even my Mere Fidelity companion Andrew Wilson, who would advocate for nonviolent practices as a part of the progressive ethic revealed in the New Testament, while still accepting the full truth and authority of the Old Testament.
Still, if we set out the basic argument in logical form, it flows something like this:
Nonviolent God Premise 1: Jesus shows us what God is like in a way that supersedes and corrects all prior conceptions.
Nonviolent God Premise 2: Jesus’ nonviolent practices show us that his God would never perform acts of violent judgment, because he would rather die for his enemies on the Cross than kill them.
Nonviolent God Conclusion 3: Accounts like those of the Invasion and Conquest of Canaan are inconsistent with the God revealed in Jesus Christ, therefore God did not command them or perform them.
These narratives, then, are highly-accommodated tellings or permissible falsehoods allowed in God’s benevolence. But thankfully we have Jesus now, we can see clearly that this is wrong, and we can move on, applying a Jesus-hermeneutic and still appropriating the OT Scriptures as they fit.
But here’s the rub that occurred to me when I was reading Psalm 78: acts like those are the chief events by which the God of Israel is identified and identifies himself in the OT. They are ineliminably at the core of Israel’s narrative understanding of the Lord with whom they are in covenant: “I am the LORD your God, who brought you out of Egypt” (Exod. 20:2, Deut. 5:6; cf. also, Lev. 26:13; Ps. 81:10). Indeed, one of the main OT confessions of faith is found in Deuteronomy, where worshipers coming to celebrate the festival of the first-fruits. Worshipers were supposed to respond to the priests as they brought their offerings to the LORD:
“And you shall make response before the LORD your God, ‘A wandering Aramean was my father. And he went down into Egypt and sojourned there, few in number, and there he became a nation, great, mighty, and populous. And the Egyptians treated us harshly and humiliated us and laid on us hard labor. Then we cried to the LORD, the God of our fathers, and the LORD heard our voice and saw our affliction, our toil, and our oppression. And the LORD brought us out of Egypt with a mighty hand and an outstretched arm, with great deeds of terror, with signs and wonders. And he brought us into this place and gave us this land, a land flowing with milk and honey. And behold, now I bring the first of the fruit of the ground, which you, O LORD, have given me.’ And you shall set it down before the LORD your God and worship before the LORD your God. (Deuteronomy 26:5-10 ESV)
The “great deeds of terror and signs and wonders” are precisely those events which our Nonviolent God Hermeneutic ought to lead us to reject as less than appropriate for the God of Jesus Christ.
Which leads me to posit couple more premises and a logical entailment that isn’t usually accepted by more Evangelical advocates of the Nonviolent God hermeneutic, but I think follow naturally.
OT Data Premise 4: The Exodus from Egypt and Redemption of Israel was accomplished by similar, if not more aggressive divine acts of violent mercy and judgment such as: the 10 plagues (rivers of blood, sickness, deadly hale, economic devastation, etc) , the drowning of a massive Egyptian army in Red Sea, and finally, the execution of the firstborn in all the land as an act of Judgment on the gods of the Egyptians (Exod. 12).
OT Data Subpremise 4.5: It is clear from the narrative that each of these acts of divine violence was not ancillary to process of redemption. It occurs precisely in and through these acts of divine judgment. There is simply no way to read out God’s activity (even those who distance God via the destroying angel must admit that it is by God’s permission, will, and command that the angel goes out. Exod 12:13 depicts God himself speaking of passing over house and destroying the firstborn in others).
OT Data Premise 5: Yet, the God of Israel willed to be known primarily as the God who accomplished the mighty acts of mercy and judgment in the Exodus and Redemption of Israel (cf. Exodus and the hundreds of celebratory references in the Prophets and Psalms). Indeed, the foundational Passover celebration and meal memorialize an act divine violence and mercy–the death of the firstborn–which is surely as problematic as the accounts of the Canaanites (though I think there are better approaches to contextualizing that).
Logical Entailment of the Nonviolent God Premises: Jesus reveals to us a fundamentally different God than the God of the Exodus and Redemption and therefore a different God than the God of Israel.
At this point, my question becomes, “How is this not some form of Neo-Marcionism?” Note, I don’t mean full-blown Marcionism. That would require a Gnostic rejection of Creation, materiality, and a whole lot more. But how does this hermeneutic not slowly but surely lead us to the conclusion that the God of the Old Testament is a significantly different being than the God of Jesus Christ? How can we continue to narratively-identify them when the chief liberating acts of the one allegedly deny the chief liberating acts of the other?
Again, I don’t really have as much of a problem with the kind of nonviolence approach that says God has a multi-stage plan in which his people can participate in warfare in one stage (Israel) and then move away from it in another (the Church/New Israel). I actually do believe there are significant discontinuities as well as continuities between the Old and the New Testament. Thank God for that, or I, a Gentile, wouldn’t be here. I don’t think the OT Law in its entirety is for applicable, or even advisable to today. I think Jesus has changed some things. Still, the problem comes when we arrive at a “Jesus”-hermeneutic that ends up retooling our entire doctrine of God, the cross (atonement), and entire telling of salvation history.
Let me be clear: most of the Evangelicals flirting with or advocating the Nonviolent God hermeneutic have not gone this far. I am not call them Marcionites straight out or even all Neo-Marcionites. What I am saying is that unchecked or ungrounded by other concerns, it logically flows into something like this. That’s something that ought to give us pause.
Losing the Exodus means losing the God of the Exodus. And that’s a bridge too far.
Soli Deo Gloria