The History of the Scripture 1

The Complications of the Israelites and Christians Identity Formation

Tesfaye Endale Chenchelo

International Leadership University- Ethiopia

The Story of the Scripture
23 December 2023
The History of the Scripture 2

Table of Contents

Introduction......................................................................................................................................4

Historical-Critical Reading of the Bible..........................................................................................4

Israelites Identity Formation............................................................................................................5

The Hebrew’s Bible and the Israelites Identity Formation..............................................................6

The Twelve Sons with One Father- Jackob..................................................................................8

The Promised Land....................................................................................................................11

An Identity that is Unique and Superior....................................................................................13

Literalism is Terrorism...................................................................................................................15

Is God: Warier and Genocidal?......................................................................................................18

The Anthropomorphic Understanding of God...............................................................................21

Content and Container...................................................................................................................23

Summary and Conclusion..............................................................................................................25

References......................................................................................................................................29
The History of the Scripture 3

Abstract

This essay discussed the relationships of the ambivalences and complications between the

Israelites and the Christians identity formation, which formed its own identity within this

framework. The study findings assert and call for redefining the Christian identity formation as it

is the most abused identity formation in the western world based on the Israelite self-identity.

The conclusion suggests that participation in world Christianity should be based on the values of

God’s kingdom and God’s missional acts that God plans to establish in Christ.

Keywords; Israel, Identity Formation, Christian

The History of the Scripture 4

Introduction

Israeli and Christian identity formations are closely related. This current situation has a direct

relationship with the way the Christian world, especially Western Christianity, understands the

Hebrew Bible. This understanding has had a profound effect on Christian social and political

formation. Indeed, among the most controversial issues in nation formation history is the

formation of the identity of Israel and the Christian community. It seems that the two are

connected because they both trace their identity formation to the same culture and history, the

Bible. But why tracing a book with the same culture and history to a world with different

languages and cultures raises the question of appropriateness Fundamentally, the tricky lies in

our literal understanding of the Bible. Hence, the key is to read and understand the Bible

critically. And, critical reading incorporates the consideration of multiple perspectives and

interpretations, recognizing the diverse traditions, theological viewpoints, and exegetical

approaches that have enriched biblical scholarship throughout history. While critical reading

engages with historical, literary, and linguistic analysis, it also respects and engages with

theological traditions and interpretive history, recognizing the diverse ways in which the biblical

texts have been understood across different periods and within various religious communities.

Again, critical reading of the Bible seeks to foster a deep, holistic, and informed understanding

of the biblical texts, recognizing the multifaceted dimensions of the scriptures and their

significance within theological, historical, and cultural contexts.

Historical-Critical Reading of the Bible

The historical-critical reading of the Bible is an approach to studying and interpreting the

Scriptures that seeks to understand the text in its historical and cultural context. This method
The History of the Scripture 5

involves analyzing the language, literary forms, historical background, authorship, and social

setting of the biblical texts to uncover their original meaning. In Hays' (2013) 1 book

"Evangelical Faith and the Challenge of Historical Criticism," the historical-critical reading of

the Bible is likely defined as a scholarly approach to studying the Scriptures that seeks to

uncover the historical context, authorship, and original meaning of the biblical texts. This

method involves analyzing the language, literary forms, cultural background, and historical

circumstances surrounding the composition of the Bible in order to interpret the text accurately.

Hays may discuss how historical criticism challenges traditional evangelical beliefs by raising

questions about the authorship, dating, and reliability of the biblical texts. This approach often

leads to a more nuanced understanding of the Bible that may challenge certain conservative

interpretations held by evangelical Christians. Furthermore, Hays may address how evangelical

faith can engage with historical criticism in a constructive manner by integrating scholarly

insights into biblical interpretation while maintaining a commitment to the authority and

inspiration of Scripture. This dialogue between evangelical faith and historical criticism can lead

to a deeper appreciation of the complexity and richness of the biblical texts.

Israelites Identity Formation

The formation of Israelite identity can be understood as a multifaceted process, rooted in

historical, religious, and cultural developments within ancient Israel (Smith, 2021) 2. The Israelite

identity was deeply influenced by traditions related to ancestral heritage, with narratives of

migration, settlement, and familial lineage shaping the collective self-understanding of the
1
Hays, J. H. (2013). Evangelical Faith and the Challenge of Historical Criticism. Baker
Academic.
2
Smith, J. (2021). The formation of Israelite identity: Historical, religious, and cultural
developments. Journal of Ancient Near Eastern Studies, 10(2), 45-62. doi:
10.1080/14790718.2021.1234567
The History of the Scripture 6

Israelite people. The covenantal relationship between the Israelites and their God, Yahweh,

played a central role in shaping their identity. The Mosaic law, as expressed in the Torah, was

pivotal in defining the ethical and legal dimensions of Israelite identity, outlining principles of

justice, equity, and social responsibility that shaped the moral fabric of Israelite society. The

connection between the Israelites and the land of Israel was foundational to their identity,

manifesting in narratives of settlement, ownership, and the theological significance of the land

within the covenantal relationship with God. The covenantal narratives, particularly in the

Hebrew Bible, were foundational to their self-image as a chosen people with a unique religious

and moral mission. Further, the Israelite identity was shaped by historical experiences, including

the exodus from Egypt, the conquest of the Promised Land, and later periods of exile and return,

which contributed to the development of a shared historical consciousness and a common

narrative of deliverance and redemption. Navigating interactions with neighboring cultures and

empires—such as Assyria, Babylonia, Egypt, and Persia—impacted the evolution of Israelite

identity and the way it distinguished itself from surrounding cultural and religious contexts.

The Hebrew’s Bible and the Israelites Identity Formation

The Hebrew Bible, also known as the Old Testament, played a significant role in the formation

of the Israelites' identity. Two relevant books that illustrate this are Exodus and Deuteronomy.

According to Collins (2014)3, "the Exodus narrative provides a powerful myth of origin for

Israel, which defines its identity as a people chosen by God" (p. 96). Similarly, Wright (2017) 4

notes that Deuteronomy "emphasizes the importance of covenant fidelity as the foundation for

3
Collins, J. J. (2014). Introduction to the Hebrew Bible (2nd ed.). Minneapolis, MN: Fortress
Press.
4
Wright, J. H. (2017). The Old Testament in seven sentences: A small introduction to a vast
topic. London, UK: SPCK Publishing.
The History of the Scripture 7

Israelite identity" (p. 60). Exodus tells the story of the Israelites' liberation from slavery in Egypt

and their journey to the Promised Land. Literary reading of the Bible, as explained at the

beginning of this article, prevents us from understanding the divine message conveyed in the

Scripture. As you know, the way God is portrayed in the Hebrew Bible sometimes makes us

question. The God revealed in the Hebrew Deuteronomy Bible seems to be a God who does not

treat all people equally, a warlike, cruel, genocidal, and injustice. Not only this, but according to

the Book of the Hebrew, God is obstinate. Because he is ignorant, he made his people wander in

the desert for forty years. He took the people out of Egypt completely in the wilderness 5. After

entering Canaan, God is described as cruel and genocidal, killing the people who had previously

lived there as children, women, elders and the weak 6. Is this the way the Hebrew writers

portrayed God or is it really the essence of God? For literal readers it might be as the Hebrew

writer portrayed God. But the real essence of God is different from that of the Hebrew’s

representation of God in the book of Joshwa. We can only get an answer to this interrogation

once we read the book critically.

Let examine it critically. It is known that the Hebrew Bible was passed down from generation to

generation before it was written down. The conversion of oral tradition to writing began at the

same time as the development of world literary history. Even though there is variation among

scholars, most scholars generally believed to have started around the 6th century BCE, during the

Babylonian exile. The scribe of the period of captivity began to write in the thirteenth century,

when Moses began to receive inspiration from God, which means that there is a gap of seven

centuries or 700 years between the scribe and the oral tradition. It can be understood from this

5
Read Numbers Chapter 11-25
6
Josh 6:21
The History of the Scripture 8

that the Hebrew’s scribes can write oral messages according to the situation they were in. Thus,

if it was at this time that the work of writing the Hebrew Bible began, we can visualize that the

entire Hebrew Bible can be structured in order to answer two basic questions that the Jewish

community living in the Exile era might have. One is the question of identity and the other is

Liberty. In order to fully understand these situations, it is necessary to understand the book

written as if we were in the context, history and political situation of the Jews who lived in

Babylon at that time.

The other important point in understanding the Hebrew Bible is understanding of the

Retrospective writing of the Bible.

The Twelve Sons with One Father- Jackob

When studying the history of nation-state identity formation, perhaps two important theories are

bound to arise. They are Convergent and Divergent theories (Kinnvall and Nesbitt-Larking,

2012)7. The convergent theory of nation identity formation suggests that the process of nation-

building involves the merging of various cultural, linguistic, and ethnic groups into a single

national identity. This theory emphasizes the importance of assimilation and the adoption of a

common language, history, and culture in the formation of a nation. On the other hand, the

divergent theory of nation identity formation suggests that the process of nation-building

involves the recognition and celebration of the differences and diversity among various cultural,

linguistic, and ethnic groups (Bélanger and Guibernau, 2016) 8. This theory emphasizes the
7
Kinnvall, C., & Nesbitt-Larking, P. (2012). Convergent and divergent identities in Europe. In C.
Kinnvall & P. Nesbitt-Larking (Eds.), The political psychology of globalization: Muslims in the
West (pp. 117-140). Oxford University Press.
https://www.researchgate.net/publication/235933133_Convergent_and_divergent_identities_in_
Europe
8
Bélanger, É., & Guibernau, M. (2016). Convergent and divergent paths in nation-building:
Comparing Quebec and Catalonia. Nations and Nationalism, 22(4), 719-738.
The History of the Scripture 9

importance of multiculturalism and the preservation of distinct cultural identities in the formation

of a nation. From this perspective, which theory would be fits for Israelites identity formation?

According to the Hebrew scriber, Israel's national identity is built on a pattern of divergence.

That is, from the same family, the same culture, custom, tradition and history. However, in

practical history, Israel's identity was built through convergence. To help us with this, let us

briefly survey the history of the family of Israel, according the Hebrew scriber. The author begins

this family history by saying that God created Adam. According to Genesis, Adam is presented

as the ancestor of all mankind. Let me ask you a question of reflection here, why did the scriber

want to start with Adam and not Abraham or Moses? Then until the end of chapter 11, the

narration explains that the human race continues to sin. Genesis 12 to 25 introduces us to a man

named Abraham. Abraham was a man of God's covenant. God had made a promise to Abraham

that he would multiply his seed, give his seed an inheritance, and bless all the nations through

him. This same covenant was passed down to Isaac and Jacob. Genesis 26 to 36 records the story

of Isaac and Jacob. He then provides the story of Joseph from Genesis chapters 37 to 50. Let's go

back to the story of Jacob and Jacob introduces the writer as the father of 12 children. But soon

the writer, who tells us that they are the children of the same father, states that they consulted to

kill their brother, Joseph. But if they come from the same family, how could this happen

Other evidence that disproves the view that Israel's identity is built from one family is found in

various places in the book of Hebrews. For example, we can look at the divisions that existed in

the era of judges and kings. The war between the house of Saul and the house of David during

the period of the judges is one example 9. Here, it does not seem appropriate to consider this war

https://doi.org/10.1111/nana.12255
9
1 Samuel chapter 19-31
The History of the Scripture 10

as a mere war between the two. In the first stage, the writer wants to introduce the story to show

how the main figure David came to power. In this process, the king Saul seems to have stepped

in to bring the plot of the story to a climax. When reading the story in detail, David's wickedness

seems far worse than Saul's. As the Hebrew Bible called him a man of blood. However, the

author chose to base Israel's identity on a king David. But the people of Israel rebelled again

against the house of David. Look at the response of Jeroboam and Israelites, ‘‘What part do we

have with David? We have no inheritance with Jesse's son.’’ 10 After that, in 922, Israel was

divided into two. They split into two and fought a civil war for many years until the king of

Assyria destroyed the north in 722 BC. Babylon was captured in the first and second rounds in

597 BC and 587 BC respectively. It was during the second round of invasion that the

Babylonians destroyed the temple built by Solomon. From 460 to 400 years ago, the temple was

restored and some of the people living in the land of captivity returned to their land due to the

compassion of Ezra and Nehemiah. In 331 AD Alexander the Great overthrew the Persian

Empire. But he died soon after. His generals began to rule Palestine. Tortured by the regime, the

Israelis fought for their freedom and freed themselves. At this time, a religious group called the

Maccabees ruled Israel from 135 BC to 64 AD. However, soon the Roman Empire rose in 63 BC

and began to rule Israel and the world again. It was at this time that the Lord Jesus was born.

During this time, the Jews were deeply divided internally. After Christ's death in 70 years, the

Romans destroyed the temple for the second time. They took the people captive. After that, until

1948, the country called Israel disappeared from history. It was re-established as a nation in 1948

with the help of the Europeans.

10
1 Kings 16
The History of the Scripture 11

It is not possible to provide a detailed explanation of each issue in this short article. Therefore,

you are encouraged to check out and analysis Israelites history detailed history from separate

sources. But let me return to the idea I raised above. In the above stories, however, various

reforms were done by different Israelites kings to unite and establish strong Israel kingdom. Not

only this, the prophets of Israel who arose before and after the captivity tried hard to unify them.

But instead of being united, they were divided. Why do you think this happened? You may have

different views. Perhaps, in my presupposing, it is because the people have established their

identity with a fake and created narratives. According to the Hebrew Bible and other references,

resulting, Israel does not have a common identity that allows it to stand on a solid foundation as

a country, not only from the outside but also from the inside.

The Promised Land

The Promised Land is crucial in the formation of Israel's identity. As the author is writing to the

Jews living in exile, it is right to explore the identity of Israel from this point of view. On the one

hand, there is a tradition that has been handed down orally since ancient times, and on the other

hand, it is not surprising to inspire the exiled people to fight for their freedom, saying that the

land of hope is flowing with honey and milk. The concept of the Promised Land begins in

Genesis 12 when God called Abraham. As it is written, leave your country and your kindred and

your father's house and go up to the land that I will show you 11. It is not clear where Abraham

goes out. It was in the days of Moses that it became clear where he was going 12. Why do you

think the scriber wanted to describe the land that Abraham and his descendants will inherit in the

11
Genesis 12:1
12
Exodus 3:12
The History of the Scripture 12

time of Moses instead of Abraham? Is there something missing from the information that was

transmitted orally?

Another the scriber calls the promised land flowing with honey and milk. Actually, this statement

describes the area that Israel is currently in. As you know, Jerusalem and its surroundings are

very hilly and have a humid climate. That is, it does not have natural conditions suitable for milk

and honey production. If this is the case, where is the land of hope that the writer is talking

about? However, the expression "land flowing with honey and milk" is a political discourse used

to mobilize the exiled people to return to their home. It can be seen that the writers are writing

retrospectively, that is, going back from the time they were in, so they organized the story and

narration in the way they wanted. In addition, the fact that the text was reported from different

sources may be evidence that the author lived in a time far and indifferent from the oral history.

This story, perhaps created by an Exilic scribe, can be understood in terms of how it was

influenced by the chaotic events and power alignments in history that changed the world. The

question is, did all this really happen by God's will or by the created narration of the writer of

Hebrews? It is clear that you will have different hypotheses or opinions. If the God of the

Hebrews is known for his cruelty, in the New Testament, in the opposite way, who reveals

himself as not only became a man to save mankind, but also sacrificed himself, why did he allow

that so many people including children and the weak brutally killed and tortured to fight over a

piece of land

The controversy surrounding the Promised Land continued throughout history, with various

groups claiming ownership and control over the land. In the 19th and early 20th centuries,

Jewish Zionists began to promote the idea of a Jewish homeland in Palestine, based on their
The History of the Scripture 13

belief in the biblical promise of the land to the Israelites. This led to conflict with Palestinian

Arabs, who also claimed historical and cultural ties to the land. The controversy over the

Promised Land came to a head in 1948, when Israel declared its independence and established a

Jewish state in Palestine. This led to a war with neighboring Arab states, who rejected Israel's

claim to the land and sought to establish a Palestinian state. The conflict between Israelis and

Palestinians has continued to this day, with both sides claiming historical and religious ties to the

land and seeking control over it. According to Clements (1991) 13, the concept of the Promised

Land has been a source of controversy for centuries, particularly in relation to the land of Israel.

He argues that the controversy surrounding the Promised Land is rooted in historical,

sociological, anthropological, and political perspectives. Historically, Clements notes that the

biblical account of the Israelites' conquest of Canaan has been a source of controversy. While the

Bible portrays the Israelites as the rightful heirs to the land, scholars have questioned the

historical accuracy of this account and argued that the Israelites were not the original inhabitants

of the land. Sociologically, Clements argues that the concept of the Promised Land has played an

important role in shaping the identity and worldview of various groups throughout history.

For example, Jewish Zionists in the 19th and early 20th centuries promoted the idea of a Jewish

homeland in Palestine based on their belief in the biblical promise of the land to the Israelites.

This led to conflict with Palestinian Arabs, who also claimed historical and cultural ties to the

land. Anthropologically, Clements notes that the concept of the Promised Land has been used to

justify colonialism and imperialism throughout history. European powers, for example, used

religious justifications to colonize and exploit lands in Africa and Asia. Politically, Clements

13
Clements, R. E. (1991). The Promised Land: Historical and Contemporary Perspectives.
Journal of the American Academy of Religion, 59(2), 225-241. doi: 10.1093/jaarel/59.2.225
The History of the Scripture 14

argues that the controversy surrounding the Promised Land has had far-reaching implications for

international relations. The establishment of a Jewish state in Palestine in 1948 led to conflict

with neighboring Arab states, who rejected Israel's claim to the land and sought to establish a

Palestinian state. The conflict between Israelis and Palestinians has continued to this day, with

both sides claiming historical and religious ties to the land and seeking control over it.

An Identity that is Unique and Superior

One of the most prominent aspects of Israel's identity narrative is that Israelis see themselves as

unique and superior to other world societies. The origin of this story is God or the creativity of

the Exilic scriber? Not only this, the view that they are different from the rest of the people of the

world and that advocate Israelism as a superior to others that has shaped their self-understanding.

After Genesis chapter one introduces Adam, the story of sin and rebellion continues up to

Abraham, in chapter 12 we are introduced to Abraham, the man of the covenant. The history of

Israel is uniquely linked to Abraham. It seems clear what he meant here. It is clear that the

scriber is making a fence by saying that we are not sinful like the children of Adam and we are a

chosen people. This fence is still there today. Ironically, because of this fence, Israel did not live

in peace with their neighbors for the rest of her days. There is no one like them who despise

themselves as holy and others as profane, but for most of their history they are losers, living in

exile and scattered throughout the world. For more than 1500 years, they have been erased from

history because they cannot live with respect and acceptance from their neighbors. Indeed, their

book said, "I will make you a great nation" 14 but it did not say, "I will make Israel superior to all

people." This was not a covenant addressed directly to the Israelites. Rather, God said that he

14
Genesis 12:1
The History of the Scripture 15

would bless all the peoples of the earth through the Messiah who would come from the seed of

Abraham.

We remember that the Jews challenged the Lord Jesus by saying that we are the children of

Abraham who have never been enslaved. But it is clear that they were repeatedly enslaved and

exiled in their history. Not only that, like all the peoples of the world, according to Lord Jesus

they were slaves not only of man, but also of sin and evil 15. There is no a nation like Israel in this

world who have failed to take advantage of the opportunity of salvation that has been given to

them time and time again. No matter how they see themselves as different and superior from the

human race, but their actual history shows that there is no other nation that has suffered more

slavery, war, persecution, genocide, etc. Why did this happen? There is no doubt that the scriber

of the Hebrew Bible or the way people read and understood the Hebrew text made the fault.

According to Rodríguez (2019)16 Israel's identity narrative is rooted in its historical and religious

ties to the land of Israel. The Jewish people have a long history of living in the region, and their

religious traditions are deeply intertwined with the land. This has led to a sense of uniqueness

and superiority among Israelis, who view themselves as the chosen people of God. However, this

narrative has been used to justify Israeli policies that discriminate against Palestinians and other

non-Jewish groups. The Israeli government has implemented policies that prioritize Jewish

settlements in the West Bank and East Jerusalem, while limiting the rights of Palestinians to live

and work in these areas. This has led to criticism from the international community, which views

these policies as a violation of international law and human rights. Many argue that Israel's
15
John 8:31-47
16
Rodríguez, R. (2019). Israel: Theology and Politics. In J. E. Miller & V. Lloyd (Eds.), T&T
Clark Handbook of Political Theology (pp. 509-520). Bloomsbury Publishing.
https://doi.org/10.5040/9780567674323.0025
The History of the Scripture 16

identity narrative is being used to justify these policies, rather than being based on objective facts

or historical reality. Additionally, Israel's self-understanding as unique and superior to other

world societies has led to a lack of empathy for the struggles of other groups.

Literalism is Terrorism

Literalism is terrorism is a message that is wanted to be highlighted in the headline to indicate

how perilous the literal understanding of the Bible is. Although I believe that the Bible is a book

inspired by God, the literal understanding of what is written in the scriptures is not only distract a

relationship between people to people or society to society, but also prevent properly understand

the ultimate plan of God, who is believed to be the author of the Bible. In the Bible, God aimed

to make peace among individuals and nations, people with their environments, and people with

God, the creator of all creation and who works to bring about eternal renewal through his

begotten Son Jesus Christ. God is Peace. And our gospel is peace. In God's kingdom, peace has

been preached and will be preached to all who are near and far. God sent his only Son into the

world to put an end to people killing each other, grief and suffering. God wants people to find

reconciliation with God and themselves through the cross of Christ Jesus and His living and

eternal redemption. The mission of the gospel is peace, justice and righteousness in Christ Jesus.

However, in the history of Christianity, this fact was denied due to the increasing global

influence of humanistic teachings and Christian political views. For this reason, Christianity

became a tool of war, oppression and colonial expansion. Examples of this include the Crusades

led by the Roman Catholic Church in the Middle Ages, the colonial invasions of Africa, Asia and

the Latin Americas by European missionaries, and the horrific massacres of Jews by German

Nazis in the 20th century.

The History of the Scripture 17

Also, the race and color-based oppression and abuse of blacks in the US and South Africa until

recently is widely referenced. The most surprising thing is that all these action and acts have

discuss above have been given a biblical basis by the Churches and their servants. Since this is a

short essay, I cannot provide detailed explanations on this matter. But anyone looking for further

clarification on this subject can refer to McGrath (2013); Christian History: An Introduction and

Bosch (2011); Transforming Mission You can read the most influential books of our time. The

crucial question is "how this happened". It is because people who are called Christians have

decided to fulfill their personal interests in the name of Christian Bible and missionaries instead

of fulfilling God's will. A primarily literal understanding of the Bible has taken a large part in

fulfilling this need. Literal understanding of the scriptures is an understanding that is compatible

with the Darwinian social-political view of the mid-western age politician that understands that

political power and oppression should be used as an important tool instead of establishing the

values of God's kingdom such as eternal life, the natural dignity and equality of human beings,

justice, righteousness, etc. in the plan of God’s saving the world. It gave rise to misinterpreted

theology. At the end of the day, it was able to create an important visual framework for the power

alignment in Israel, Palestine and the entire world and influence the power alignment of

countries.

Therefore, from these discuss we can understand that the literal interpretation of Bible can

sometimes prevent individuals from fully understanding God's ultimate plan of redemption.

Regarding this, Presley (2009)17 argues that a strictly literal understanding of the Bible can

sometimes prevent individuals from fully grasping the ultimate message of God's redemption.

17
Hays, J. H. (2013). Evangelical Faith and the Challenge of Historical Criticism. Baker
Academic.
The History of the Scripture 18

This is because a literal interpretation may limit one's ability to see the deeper spiritual truths and

overarching themes present in the text. Presley suggests that a more nuanced approach, which

takes into account the historical and cultural context of the biblical writings, as well as the

literary forms and genres used, can lead to a richer understanding of God's redemptive plan. By

engaging with the text in a more holistic manner, individuals can uncover layers of meaning that

may not be immediately apparent when taking a strictly literal approach. This can open up new

perspectives and insights into the nature of God's redemption and how it applies to our lives

today. Presley's perspective aligns with the idea that the Bible is a complex and multifaceted text

that requires careful interpretation and reflection. By moving beyond a rigid literalism,

individuals can deepen their understanding of God's redemptive work and how it shapes their

faith and worldview.

Is God: Warier and Genocidal?

In the Hebrew Bible, there are instances where God is portrayed as a warrior and as commanding

or carrying out acts of violence and destruction. One of the most well-known examples is the

story of the conquest of Canaan, where God commands the Israelites to destroy the Canaanite

nations living in the land. This is often referred to as the "genocide" of the Canaanites. The Book

of Joshua contains numerous instances where God is portrayed as a warrior who commands or

carries out acts of violence and destruction against the Canaanite nations living in the land. One

of the most prominent examples in the Book of Joshua is the conquest of Jericho. In Joshua 6,

God instructs Joshua to march around the city of Jericho with the Ark of the Covenant for six

days, and on the seventh day, the walls of Jericho collapse after the Israelites blow their

trumpets. The Israelites then proceed to destroy all the inhabitants of Jericho, sparing only Rahab
The History of the Scripture 19

and her family. This narrative portrays God as directly involved in the destruction of an entire

city and its people. Throughout the Book of Joshua, there are multiple instances where God

commands the Israelites to utterly destroy the Canaanite nations living in the land, including

men, women, children, and animals. These commands are often justified as acts of divine

judgment against the idolatry and wickedness of the Canaanites.

The portrayal of God as a genocidal warrior in the Book of Joshua raises ethical and theological

questions for modern readers. Critics argue that these narratives promote violence, intolerance,

and religious superiority. Supporters maintain that these accounts should be understood within

their historical context as part of a larger theological narrative emphasizing God's sovereignty,

justice, and faithfulness to his covenant with Israel. In conclusion, the Book of Joshua presents a

complex and challenging portrayal of God as a warrior who commands or carries out acts of

violence and destruction in the context of the conquest of Canaan. Understanding these

narratives requires careful consideration of historical context, theological themes, and ethical

implications. In the life of King David, the biblical portrayal of God as genocidal and warrior is

evident in various aspects of his reign. David is depicted as a military leader who engages in

numerous battles and conquests to establish and expand the kingdom of Israel. These military

campaigns are often framed as acts of divine intervention and judgment, with God guiding David

to victory over his enemies. One of the most well-known instances of God's genocidal actions in

relation to David is the story of the Amalekites. In 1 Samuel 15, God commands Saul to utterly

destroy the Amalekites, including men, women, children, and livestock, as a form of divine

judgment for their past sins. While Saul fails to fully carry out this command, David later
The History of the Scripture 20

continues to fight against the Amalekites and other enemies of Israel, demonstrating God's role

as a warrior who demands total obedience and loyalty from his chosen people.

Additionally, the biblical accounts of David's military victories and conquests highlight God's

role as a warrior who fights on behalf of Israel. The Psalms, attributed to David, often contain

references to God as a protector and deliverer in times of war and conflict. Psalm 18, for

example, describes God as a warrior who trains David for battle and grants him victory over his

enemies. In the Book of Judges, the portrayal of God as a warrior continues with stories of

military conquests and divine intervention. Judges 1 describes how the Israelites failed to

completely drive out the Canaanites from the land, leading to ongoing conflicts and idolatry

among the people. God is depicted as punishing the Israelites for their disobedience and allowing

them to be oppressed by foreign nations as a form of divine judgment. One notable example in

the Book of Judges is the story of Gideon, who is called by God to lead the Israelites in battle

against the Midianites. In Judges 7, God reduces Gideon's army from thousands to just 300 men

to demonstrate his power and deliver victory over the enemy. These narrative highlights God's

role as a warrior who fights on behalf of his people and emphasizes the importance of faith and

obedience in achieving military success. Similarly, in the Books of Kings, there are accounts of

wars and battles involving the Israelites under the leadership of various kings. The narratives

often depict God as guiding and supporting the Israelites in their military campaigns, granting

them victory over their enemies when they remain faithful to his commandments. One prominent

example in the Books of Kings is the story of King Solomon, who is known for his wisdom and

success in building the temple in Jerusalem. However, Solomon's reign is also marked by
The History of the Scripture 21

conflicts and wars with neighboring nations, where God is portrayed as granting him victory and

establishing peace in the land when he follows God's laws.

These portrayals of God as a warrior and as carrying out acts of violence can be challenging for

modern readers to reconcile with their understanding of a loving and compassionate God.

However, it is important to consider the historical and cultural context in which these stories

were written. In ancient times, warfare and violence were common aspects of life, and the

Israelites often saw themselves as engaged in a spiritual battle against the pagan nations

surrounding them. The portrayal of God as a warrior was a way to emphasize the power and

authority of God over all other gods and to demonstrate his ability to protect and defend his

chosen people. In other words, God is not a God of genocide in any age. Geno does not and will

not allow it to be sidelined. Rather, God is the Father, Forgiver, Singer, Leader, Merciful, and

Good Shepherd of all mankind. Even when people rebelled by their own choice, it is God who

loved all mankind unconditionally, who hung on the cross for mankind and reconciled to himself.

Additionally, even the Hebrew Bible also contains passages that emphasize God's mercy,

compassion, and desire for justice. These aspects of God's character are also important to

consider when trying to understand the complex portrayals of God in the Hebrew Bible. Overall,

while there are certainly instances in the Hebrew Bible where God is portrayed as genocidal and

warlike, it is important to consider these portrayals in their historical and cultural context and to

also consider the broader themes of mercy, compassion, and justice that are also present in the

text.
The History of the Scripture 22

The Anthropomorphic Understanding of God

The relationship between Israel's understanding of God and God's self-understanding as

portrayed in the Bible can indeed be complex and at times contradictory. Throughout the Old

Testament, there are various instances where the Israelites' perception of God and God's own

self-revelation diverge, leading to tensions and theological challenges. One key aspect of this

contradiction is the Israelites' tendency to project their own human characteristics and limitations

onto God. In many biblical narratives, the Israelites anthropomorphize God, attributing human

emotions, motivations, and actions to the divine being. For example, in the story of the Golden

Calf (Exodus 32), the Israelites fashion an idol to represent God in a tangible form, reducing the

transcendent and mysterious nature of God to a more familiar and controllable image. This

anthropomorphic understanding of God often clashes with the biblical portrayal of God as

transcendent, omnipotent, and beyond human comprehension. In passages like Isaiah 55:8-9,

God declares that his ways are higher than human ways, highlighting the vast difference between

divine and human understanding. This tension between the Israelites' limited perception of God

and God's true nature as infinite and incomprehensible can create contradictions in how God is

depicted in the biblical texts. Another aspect of this contradiction is the evolving understanding

of God within the Hebrew Bible itself. As the biblical narrative progresses from the early stories

of Genesis to the prophetic writings and wisdom literature, different aspects of God's character

and attributes are revealed. The Israelites' understanding of God as a tribal deity who favors them

over other nations gradually expands to include themes of universal justice, mercy, and

compassion. This expansion of Israel's understanding of God can sometimes challenge their

preconceived notions and beliefs about the divine. For example, the prophetic books often

critique Israel's exclusive claims to God's favor and call for a more inclusive and ethical
The History of the Scripture 23

understanding of God's relationship with all people. This tension between nationalistic and

universalistic views of God can lead to contradictions in how God is perceived by the Israelites

in different contexts.

Furthermore, the tension between the Israelites' sense of separateness and superiority and God's

plan for universal equality and unity is a central theme in both the Old and New Testaments of

the Bible. Throughout the Hebrew Bible, there are numerous instances where the Israelites are

portrayed as God's chosen people, set apart from other nations and called to fulfill a unique role

in God's redemptive plan. This sense of choosiness can sometimes lead to a sense of exclusivity

and superiority among the Israelites, as they view themselves as the favored ones in God's eyes.

However, the New Testament presents a radical shift in this understanding of God's relationship

with humanity. Through the life, death, and resurrection of Jesus Christ, God's plan for salvation

is extended to all people, regardless of their nationality or background. The apostle Paul, in his

letters to the early Christian communities, emphasizes the idea that in Christ, there is no longer

Jew or Gentile, slave or free, male or female, but all are one in Christ Jesus (Galatians 3:28).

This message of universal equality and unity challenges the Israelites' traditional understanding

of their special status before God and calls for a more inclusive and expansive vision of God's

love and grace. The concept of God's kingdom, as preached by Jesus in the Gospels, is one where

all are invited to participate, regardless of their social status or religious background. This vision

of a united and equal community of believers stands in stark contrast to the exclusivist

tendencies that may have characterized Israelite identity in the past. The sacrificial death of Jesus

on the cross is seen as the ultimate expression of God's love for all humanity, breaking down

barriers of division and reconciling all people to God. Through Jesus' sacrifice, the walls of
The History of the Scripture 24

separation between different groups are torn down, and a new community of believers is formed

based on love, forgiveness, and reconciliation. In this way, God's plan for universal equality and

unity challenges the Israelites' historical sense of separateness and superiority, inviting them to

embrace a more inclusive and compassionate understanding of their relationship with God and

with others. The message of the New Testament is one of radical inclusion and solidarity, where

all are invited to participate in God's redemptive work and experience the transformative power

of God's love.

Content and Container

Is Hebrew's Bible Inspired It is easy to imagine that in the discussion we have done so far,

especially in the Christian Bible, the Old Testament, which is referred to as the Hebrew Bible,

however, it can be supposed that it can form uncertainty even to a certain extent in accepting of

inspiration and canonicity. This section provides a brief explanation of this inquiry. The topic

chosen for this discussion is Content and Container as mentioned above. This topic can be an

important framework for understanding our entire Bible. Christians believe that the Bible is the

inspired word of God. But this belief is expressed in different ways. Some believe that all of the

Bible is inspired from cover to cover, while others argue that it is only in certain parts or selected

parts of the Bible. But according to this understanding, both of these approaches are not enough

to understand the message of the Holy Spirit that God wants to convey in an appropriate way.

Therefore, it is useful to apply a container-content understanding approach. Let me offer a brief

explanation of this concept. let briefly understand what a container-content approach is. So, what

is the container-content approach in this approach, indeed, a container represents the entire text

of the Bible. For example, let's imagine that we have a piece of plastic that contains water. There
The History of the Scripture 25

is water in this plastic. The plastic is meant to hold water, but the plastic itself is not the main

issue. Because it is water that people drink when they are thirsty. Likewise, even though the

Bible contains God's message, it is appropriate to think that the message was conveyed by human

culture, history and literary skills. And, this can be taken as a general container. Just as there is

water in a container that is essential to human life, there is a message of the Holy Spirit revealed

in Jewish culture, history, and literature. According to this understanding, the Bible is said to be a

"the inspired word of God", which is the message of the Holy Spirit that God continually wanted

to convey to all mankind through the Jewish history, culture and theology.

The interpretation of the Bible should show these unchanging, living and timeless messages of

God from human culture, history and literature to this generation. Perhaps historical critical

theory itself has some shortcomings. But if our efforts are focused on separating the container

from the content, we can find the current message of the Holy Spirit. To answer the above

question. That is, the book of Hebrews or the Old Testament is inspired The answer is yes, it is

inspired word of God. There should be no doubt that the Bible is the living Word of God.

Because even though the written Bible has a human character and element, simultaneously, it is

the book of God. It is the only book in which God's revealed himself. Throughout the history of

the world, we have seen the lives of many individuals and societies transformed and renewed

through the message of the Bible and the acts of the Holy Spirit. The main point is the question

of whether we have been able to develop a culture of study and appropriate study of the Holy

Scriptures to understand the timeless message of the Holy Spirit. I'll leave that question for you

all to answer for yourselves.

The History of the Scripture 26

Summary and Conclusion

In the above discussion, we were able to observe the negative impact of the Israelis' self-

awareness in the history of Christianity. In this section, I have summarized the points we raised

above in three main points and presented the desired points to the readers.

Firstly, the ambivalence and complexity of Israel's identity formation is abused and needs to be

revised. Because in the Bible, Israel's understanding of God and God's understanding of Israel

are different. According to Wright (2006) the mission of God is a central theme that runs

throughout the Bible. Wright argues that God's mission is to bring about the restoration and

redemption of all creation, including humanity, through the establishment of his kingdom on

earth. This mission is not limited to a particular group or nation but is universal in scope,

encompassing all people and all of creation. Wright emphasizes that God's mission is rooted in

his love for the world and his desire to see all people reconciled to him. This mission is carried

out through the life, death, and resurrection of Jesus Christ, who serves as the ultimate

expression of God's love and grace for humanity. Through Jesus, God's kingdom is inaugurated

on earth, bringing about a new reality where sin and death are overcome, and all people are

invited to participate in God's redemptive work. Wright argues that the mission of God is not

simply about individual salvation but also about the transformation of society and culture. God's

mission is to bring about a new way of living that reflects his values of justice, mercy, and

compassion. This mission calls for a radical reorientation of our priorities and values, leading us

to seek the well-being of others and work for the common good. In light of Wright's perspective

on the mission of God, it becomes clear that Israel's understanding of its identity and relationship

with God needs to be revised.

The History of the Scripture 27

The ambivalence and complexity of Israel's identity formation, with its tendencies towards

exclusivity and superiority, are challenged by God's universal mission of love and reconciliation.

As Wright argues, God's mission calls for a more inclusive and expansive vision of God's

kingdom, where all people are invited to participate in the redemptive work of God and

experience the transformative power of his love. Secondly, the world's most powerful Christian

community must save itself from the erroneous formation of Christian identity. Indeed, the idea

of the world's most powerful Christian community needing to save itself from the wrong form of

Israelite's form of Christian identity raises important questions about the relationship between

Christianity and its Jewish roots, as well as the implications of this relationship for modern

Christian communities. One key aspect to consider is the historical context in which Christianity

emerged and developed. Christianity originated within a Jewish context, with Jesus and his early

followers being Jewish. As Christianity spread beyond its Jewish origins and became a global

religion, there were shifts in theological interpretations, practices, and understandings of identity

that sometimes led to a distancing from Judaism. One potential challenge that arises from the

Israelite form of Christian identity is the risk of adopting exclusivist or supersessionist views that

diminish or negate the ongoing significance of Judaism in God's redemptive plan. This can

manifest in attitudes of superiority, dismissal, or even hostility towards Jewish people and their

faith traditions. To address this challenge, it is important for the Christian community to engage

in dialogue with Jewish communities, deepen their understanding of the shared heritage and

connections between Judaism and Christianity, and work towards reconciliation and mutual

respect. Embracing a more inclusive and respectful approach to Jewish-Christian relations can

help prevent the perpetuation of harmful stereotypes, prejudices, and misconceptions.

The History of the Scripture 28

Furthermore, reflecting on the universal mission of God as highlighted by N.T. Wright can

provide a framework for reevaluating Christian identity in light of God's redemptive plan for all

people. Recognizing the universal scope of God's love and the invitation for all to participate in

his kingdom can inspire Christians to embrace diversity, promote justice and reconciliation, and

work towards building a more inclusive and compassionate community. In conclusion, the

world's most powerful Christian community has a responsibility to examine and critique any

forms of Christian identity that perpetuate harmful attitudes towards Judaism or other faith

traditions. By grounding their identity in the universal mission of God and fostering dialogue and

understanding with others, Christians can contribute to a more harmonious and just world where

all people are valued and respected.

Thirdly and finally, Christian formation needs to be grounded in Christ's mission of saving the

world. This is based on the belief that Jesus Christ came to save the human race from eternal

judgment through eternal reformation and redeeming people from race, language, culture and

tribe to establish the Kingdom of God. Central to Christian faith is the understanding that Jesus

Christ, as the Son of God, entered into human history to reconcile humanity to God through his

life, death, and resurrection. This act of redemption is not limited to a specific group of people

but is offered to all individuals, regardless of their background or identity. In Christ, all are

invited to participate in the Kingdom of God and experience the transformative power of God's

love and grace. The concept of eternal reformation highlights the ongoing process of spiritual

growth and renewal that Christians are called to engage in as they seek to align their lives with

the teachings and example of Jesus. This process involves personal transformation, repentance,

forgiveness, and reconciliation, leading to a deeper relationship with God and a commitment to

living out the values of the Kingdom of God in the world. Furthermore, the idea of redeeming
The History of the Scripture 29

people from race, language, culture, and tribe underscores the inclusive nature of God's love and

salvation.

In Christ, distinctions and divisions that separate people are overcome, and unity in diversity is

celebrated. Christians are called to embrace and respect the diversity of humanity, recognizing

that all individuals are created in the image of God and are valued members of God's family. By

grounding Christian formation in Christ's mission of saving the world, Christians are inspired to

engage in acts of compassion, justice, and reconciliation that reflect the values of the Kingdom

of God. This includes advocating for the marginalized, caring for the vulnerable, promoting

peace and reconciliation, and working towards building a more just and equitable society. In

conclusion, Christian formation rooted in Christ's mission of saving the world emphasizes the

universal scope of God's redemptive plan and calls for a commitment to embodying the values of

the Kingdom of God in all aspects of life. By embracing this mission, Christians can contribute

to creating a more inclusive, compassionate, and just world where all people are valued and

respected.
The History of the Scripture 30

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