Ted Grimsrud—December 1, 2017
[This is the 18th 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 17h post may be found here—and an index of the series here.]
Chapter 16, “Crime and Punishment: Divine Withdrawal and the Self-Destructive Nature of Sin” (pages 805-50) develops more of Boyd’s thinking on the second key point in his Cruciform Hermeneutic, which is “the Principle of Redemptive Withdrawal.”
Does God, in effect, grant Israel’s “wish” when Rome destroys Jerusalem?
Boyd explains Jesus’s teaching in Luke 19 that seems to prophesy the destruction of Jerusalem by the Roman Empire in 70 CE: “For centuries, God’s covenant people had been pushing him away, and they were now about to push him away in a definitive way by participating in Jesus’s crucifixion. By 70 CE, the time had come when God did, in essence, grant them their wish. And in doing so, God was leaving them vulnerable to the Roman military, who would inflict on them the death-consequences of their sin” (809).
I believe that there are a number of problems with Boyd’s statement. First of all, his statement that “God’s covenant people” (by which he surely means “the Jews” as a people) for centuries “had been pushing [God] away” needs to be challenged. Certainly, the community, as always before and since (and as has always been the case for Christian communities at least as much), struggled with faithfully following God’s will. However, it seems deeply problematic to say they were “pushing God away” in any sense differently than God’s people ever have.
The leadership of Israel in the generations prior to Jesus’s birth, indeed, seems to have been quite corrupt with its use of the temple to exploit the people and in its collaboration with Rome. Again, though, the leadership of Christian communities has over the centuries been just as corrupt. “The [common] people of the covenant” (as always) surely struggled to get by in life and to live as best they could in harmony with God.
Second, to say that “God’s covenant people” would push God away in a “definitive way” by participating in Jesus’s crucifixion seems like a fundamental misreading of the story. It was only the Jewish leaders who collaborated with Rome in killing Jesus, not “God’s covenant people.” Jesus’s execution as a political criminal was not an act of “the covenant people” against God. It was an act by the power elite of the temple structure collaborating with the power elite of the Empire to defy God. That is, the killing of Jesus was most of all about the political dynamics of the power elite versus the efforts of Jesus to minister to the common people, not about Judaism as a religion versus emergent Christianity. Continue reading