In his two-volume book, The Crucifixion of the Warrior God: Interpreting the Old Testament’s Violent Portraits of God in Light of the Cross, [Greg] Boyd argues that such “violent” injunctions come from the “textual” God of the misguided ancient Near Eastern biblical author with his fallen, violence-prone worldview (“thus says Moses/Joshua”). These aren’t instances of “thus says the Lord”—the “actual” God whom Jesus represents. Boyd’s “cruciform” hermeneutic emphasizes how the character of God is displayed in the power-surrendering, non-violent, self-giving Christ on the cross. If this is what God is really like, then we must rethink how we view violent OT texts—and even certain New Testament (NT) passages.
This is our author Paul Copan summarizes the book he reviews, telling us what its author intends. He presents Boyd’s points in brief and then criticizes each one. I’d like to add my own thoughts to Copan’s, but I know nothing compared to what he has written, so go read it yourself.
If anything, Boyd should chastise the redeemed martyrs, who are actually petitioning God to “judge [krineis] and avenge [’ekdikeis] our blood” (Rev. 6:10). Indeed, he should oppose the satisfaction of “heaven . . . and you saints and apostles and prophets” at God’s just judgment: “Rejoice over her . . . because God has pronounced judgment [’ekrinen . . . to krima] for you against her” (Rev. 18:20). That believers shouldn’t take personal vengeance, but to call on God to bring judgment, is anchored in both Testaments and in Jesus himself.