"Through the example of David's census in 2 Samuel 24, key issues related to divine violence in the book of Samuel are introduced: the occurrence of inexplicable divine violence; the interplay of divine and human sovereignty; God's emotion; and the relationship between forgiveness and punishment. The parameters for the use of the term "divine violence" in this study are defined, taking into account the distinction between subjective and objective violence and Walter Benjamin's technical use of the term. The methodology of this study is outlined. Debate regarding a proposed "dark side" of God will be addressed through contemporary thinkers who challenge the dominance of retributive frameworks in ethical evaluation. An account of the characterisation of God will be given that acknowledges a diversity of traditions in the text, and focuses minimally on narrative gaps. Political contexts for the divine violence will be proposed, both monarchic and exilic"--

Much of the drama, theological paradox, and interpretive interest in the Book of Samuel derives from instances of God's violence in the story. The beginnings of Israel's monarchy are interwoven with God's violent rejection of the houses of Eli and of Saul, deaths connected to the Ark of the Covenant, and the outworking of divine retribution after David's violent appropriation of Bathsheba as his wife. Whilst divine violence may act as a deterrent for violent transgression, it can also be used as a model or justification for human violence, whether in the early monarchic rule of Ancient Israel, or in crises of our contemporary age. In Divine Violence in the Book of Samuel, Rachelle Gilmour explores these narratives of divine violence from ethical, literary, and political perspectives, in dialogue with the thought of Immanuel Kant, Martha Nussbaum and Walter Benjamin. She addresses such questions as: Is the God of Samuel a capricious God with a troubling dark side? Is punishment for sin the only justifiable violence in these narratives? Why does God continue to punish those already declared forgiven? What is the role of God's emotions in acts of divine violence? In what political contexts might narratives of divine violence against God's own kings, and God's own people have arisen? The result is a fresh commentary on the dynamics of transgression, punishment, and their upheavals in the book of Samuel. Gilmour offers a sensitive portrayal of God's literary characterization, with a focus on divine emotion and its effects. By identifying possible political contexts in which the narratives arose, God's violence is further illumined through its relation to human violence, northern and southern monarchic ideology, and Judah's experience of the Babylonian exile.

To pursue the matter of revelation in context, I will address an exceedingly difficult text in the Old Testament, Joshua 11. The reason for taking up this text is to deal with the often asked and troublesome question: What shall we do with all the violence and bloody war that is done in the Old Testament in the name of Yahweh? The question reflects a sense that these texts of violence are at least an embarrassment, are morally repulsive, and are theologically problematic in the Bible, not because they are violent, but because this is violence either in the name of or at the hand of Yahweh. -from chapter 2

"A masterpiece of contemporary Bible translation and commentary."—Los Angeles Times Book Review, Best Books of 1999 Acclaimed for its masterful new translation and insightful commentary, The David Story is a fresh, vivid rendition of one of the great works in Western literature. Robert Alter's brilliant translation gives us David, the beautiful, musical hero who slays Goliath and, through his struggles with Saul, advances to the kingship of Israel. But this David is also fully human: an ambitious, calculating man who navigates his life's course with a flawed moral vision. The consequences for him, his family, and his nation are tragic and bloody. Historical personage and full-blooded imagining, David is the creation of a literary artist comparable to the Shakespeare of the history plays.

How should we understand biblical texts where God is depicted as acting irrationally, violently, or destructively? If we distance ourselves from disturbing portrayals of God, how should we understand the authority of Scripture? How does the often wrathful God portrayed in the Old Testament relate to the God of love proclaimed in the New Testament? Is that contrast even accurate? Disturbing Divine Behavior addresses these perennially vexing questions for the student of the Bible. Eric A. Seibert calls for an engaged and discerning reading of the Old Testament that distinguishes the particular literary and theological goals achieved through narrative characterizations of God from the rich understanding of the divine to which the Old Testament as a whole points. Providing illuminating reflections on theological reading as well, this book will be a welcome resource for any readers who puzzle over disturbing representations of God in the Bible.

There is much violence in the Old Testament, both human and divine. Christians and non-Christians react differently to what they read about the God of the Old Testament. Some people are so affected by the violence found in the Old Testament that they give up on God, stop going to church and reading the Bible, and eventually lose their faith. Others are offended by divine violence and seek to find an alternative explanation for the violent acts of God in the Old Testament. A popular alternative in the twenty-first century is to return to the second century and adopt some form of Marcionism and make the God of the Old Testament to be a different God from the God revealed by Christ in the New Testament. The purpose of this book is not a defense of God and his use of violence. The author seeks to understand why God acted the way he did and to understand the reason for divine violence in the Old Testament. Yahweh did use violence in his work of reconciliation. However, the use of violence was necessary when everything else failed. Israel provoked God to anger. When God brought judgment upon his people, he did so with tears in his eyes.