Is Dawkins Right About the "God of the Old Testament"? (Pt. 2 of 5)

[EDITOR'S NOTE: The following six-part series of blogs are adapted from a paper I wrote this year in my Pentateuch class with Dr. John Goldingay at Fuller Theological Seminary. These thoughts are not meant to be the final word on the matter, nor to form a sort of apologetic against atheists. This is not material for an argument. It is simply a response based on a closer reading of the Torah-- the first five books of the Bible. My hope is that it will help Christians avoid simplistic views about the "God of the Old Testament. Read Part 1 HERE.]

Claim #2: "The God of the Old Testament is...a petty, unjust, unforgiving control-freak."-- Richard Dawkins, The God Delusion

Is God a Petty, Unjust Control-Freak?

The second claim is that God is “a petty, unjust, unforgiving control-freak.” We will deal with the “unforgiving” claim as a subset of the next claim that the Old Testament God is vindictive. The rest of these claims could be further separated and dealt with, but they are interconnected. Let us assume for the moment that Dawkins knows that they are. It would seem, however, that he does not know how these things are connected. For example, one could make the case that to have any rules at all is to be “petty” and “controlling.” But to have no rules would be unjust. Genesis 4 shows us what happens without clear instructions from YHWH. Two brothers, left to sort out how to “love God and love each other” end up in relational tension. YHWH warns Cain to do what it is right, but he disregards it and kills Abel (as pictured above in the Il Tintorreto painting). YHWH then banishes Cain. The story serves as instruction—the word “Torah” means instruction not laws—for future generations about God’s judgment on mistreating their brother.

        Leviticus, Numbers, and Deuteronomy pick up on this theme of “caring for your brother” and elaborates on it by spelling out other ways to lovingly treat their “brother.” A fellow Israelite is to be seen as a family member. As such, one should not charge interest to him; provisions must be made for accidental harm they may cause, and more. The famous “eye for an eye” laws are not a license for vengeance; they are parameters for retribution. In fact, YHWH specifically forbids vengeance against a fellow Israelite: “You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the LORD” (Leviticus 19:18). YHWH also announces that vengeance belongs to Him (Deuteronomy 32:35).

        In many of the rules for reparations, the Exodus laws are not that different from the Hammurabi Code the ancient Egyptians used. Both sets of laws deal with reparations for wrong. Both make a distinction between wrongs done on purpose versus wrongs done on accident. Both give provision for protecting the “commoner” or the “immigrant.” Both attempt an equitable form of justice. The Hammurabi Code is quite a bit more detailed, even including fixed monetary values for paying home builders. The difference is that justice in Exodus, albeit obliquely, appears to be rooted in YHWH, whereas in the Hammurabi Code, justice is rooted simply equal reparations. Israel must know that YHWH is just and because He is just, they are to live accordingly. The laws, then, are not “petty” and “controlling”; they are there to provide a paradigm of justice.

        One further response to the claim that God is controlling can be found in the placement of two “trees” in the Garden of Eden. If God were a “control freak”, would he give people a choice? Would a control freak have given them abundantly more “good trees”—good options—than bad ones? Would a control freak place the “bad choice” in the center of the garden, in plain sight? The Garden of Eden story reveals a God who wants His creatures to lovingly and knowingly choose Him—in the face of all other options.

[Read Part 3 HERE, Part 4 HERE, and Part 5 HERE.]

Comments

[Kylan]

How do you respond to questions along the lines of what you are responding to in these blogs: That the God of the OT is viewed by many as a angry & unjust God in regards to the harsh punishment for breaking certain laws(i.e. stoning)...thanks!