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.

"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"--

"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.

Divine Violence looks at the question of political theology and its connection to sovereignty. It argues that the practice of sovereignty reflects a Christian eschatology, one that proves very hard to overcome even by left thinkers, such as Arendt and Derrida, who are very critical of it. These authors fall into a trap described by Carl Schmitt whereby one is given a (false) choice between anarchy and sovereignty, both of which are bound within—and return us to—the same eschatological envelope. In Divine Violence, the author argues that Benjamin supplies the correct political theology to help these thinkers. He shows how to avoid trying to get rid of sovereignty (the "anarchist move" that Schmitt tells us forces us to "decide against the decision") and instead to seek to de-center and dislocate sovereignty so that it’s mythological function is disturbed. He does this with the aid of divine violence, a messianic force that comes into the world to undo its own mythology, leaving nothing in its wake. Such a move clears the myths of sovereignty away, turning us to our own responsibility in the process. In that way, the author argues,Benjamin succeeds in producing an anarchism that is not bound by Schmitt’s trap but which is sustained even while we remain dazzled by the myths of sovereignty that structure our world. Divine Violence will be of interest to students of political theory, to those with an interest in political theology, philosophy and deconstruction, and to those who are interested in thinking about some of the dilemmas that the ‘left’ finds itself in today.

"In Violence in the Hebrew Bible scholars reflect on texts of violence in the Hebrew Bible, as well as their often problematic reception history. Authoritative texts and traditions can be rewritten and adapted to new circumstances and insights. Texts are subject to a process of change. The study of the ways in which these (authoritative) biblical texts are produced and/or received in various socio-historical circumstances discloses a range of theological and ideological perspectives. In reflecting on these issues, the central question is how to allow for a given text's plurality of possible and realised meanings while also retaining the ability to form critical judgments regarding biblical exegesis. This volume highlight that violence in particular is a fruitful area to explore this tension"--

How can we make sense of violence in the Bible? Joshua commands the people of Israel to wipe out everyone in the promised land of Canaan, while Jesus commands God’s people to love their enemies. How are we to interpret biblical passages on violence when it is sanctioned at one point and condemned at another? The Violence of the Biblical God by L. Daniel Hawk presents a new framework, solidly rooted in the authority of Scripture, for understanding the paradox of God’s participation in violence. Hawk shows how the historical narrative of the Bible offers multiple canonical pictures for faithful Christian engagement with the violent systems of the world.