Ted Grimsrud—January 15, 2018
[This is the 26th in a long series of posts that will work through Greg Boyd’s important book, The Crucifixion of the Warrior God: Interpreting the Old Testament’s Violent Portraits of God in Light of the Cross (Fortress, 2017). The 25th post may be found here—and an index of the series here.]
In Chapter 24, “The Dragon-Swallowing Dragon: Examples of Cosmic-Level Aikido Warfare” (pages 1143-92), Boyd continues to make the case both for his understanding of the role of cosmic evil powers being responsible for most of the OT violence that is attributed to God and for centrality of the dynamic of God’s strategic withdrawal as God’s method of judgment.
The violence in Numbers 16
One of the most violent passages in the OT is Numbers 16, where God is said to judge rebellious Israelites by killing nearly 15,000 of them. Boyd uses this text to illustrate his crucicentric reading strategy. “There is no question but that this gruesome narrative presumes that it was Yahweh who performed these supernatural destructive acts” (1145)—but we cannot “theologically interpret this passage” as actually meaning that it truly was God who did the violence. We must “assess this portrait to be a literary crucifix, reflecting the same willingness of God to stoop as low as necessary to bear the limitations and sin of his people that is reflected on Calvary” (1145-6). That is, as I understand Boyd, God was willing to have this passage attribute the violence to God in order to “bear the limitations and sin of his people.” Presumably, then, God did not actually cause all these deaths.
It seems to me that in order to save his “commitment to treat all Scripture as ‘God-breathed’ as well as his commitment to the Conservative Hermeneutical Principle (1144), Boyd is compelled to read Numbers 16 as if the clear meaning the writer gives the story is wrong! I fail to see how his argument actually does save the infallibility of the text. One could say the story is wrong (and not directly inspired) and yet take it seriously as part of the Big Story (which is inspired in its overall message). People who affirm both the inspiration or truthfulness of the Bible and the normativity of the peaceable revelation of God in Jesus need not follow Boyd’s path. We may see the truthfulness as present in the Big Story as a whole, not in each element of that story.
I find it ironic that Boyd presumably affirms the validity of the need for punishment in this story. What he thinks is not true is simply the idea that God “himself” “pulls the trigger” and causes the deaths. I would respect his crucicentric method more if he would recognize that the cross simply is not about divinely needed punishing judgment (beyond the evil actions of Rome and the religious leaders). I wish he would recognize that the cross refutes the validity of punishment and shows it to be evil in relation to Jesus. Then Boyd could use his method to deconstruct the idea itself that God needs to punish. Continue reading