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Monday 12 March 2018

Why God passed judgments against Canaanites? | Genocide in the Bible series (Part 3)




Passages like Deut 9:4-6 (“it is on account of the wickedness of these nations that the LORD is going to drive them out before you”), Deut 18:12 (“because of these detestable practices the LORD your God will drive out those nations before you”) and Lev 18:24-25 (“Even the land was defiled; so I punished it for its sin, and the land vomited out its inhabitants”) clearly claim that God was judging the Canaanites. The wrath of God against sin and His righteous judgment of sinners are important biblical principles. These were Biblical passages on the wickedness of the Canaanites. 


Let’s briefly delve into the wickedness of the Canaanites:

Incest: Like all Ancient Near East (ANE) pantheons, the Canaanite pantheon was incestuous. Baal has sex with his mother Asherah[1], his sister Anat, and his daughter Pidray,[2] and none of this is presented in a metaphorical or in a negative or a condemning manner… meaning that this was acceptable.

Although early Canaanite laws proscribed either death or banishment for most forms of incest, after the fourteenth century BC, the penalties were reduced to no more than the payment of a fine.[3] In the larger ANE context, it is helpful to consider that in an Egyptian dream book, dreams of having sex with your mother or your sister were considered good omens.[4]


Adultery: Canaanite religion, like that of all of the ANE, was a fertility religion that involved temple sex. Inanna/Ishtar, also known as the Queen of Heaven, “became the woman among the gods, patron of eroticism and sensuality, of conjugal love as well as adultery, of brides and prostitutes, transvestites and pederasts.”[5]. Pederasts were those who practiced pederasty which is a homosexual relation between an adult male and a prepubescent male. As University of Helsinki professor, Martti Nissinen writes, “Sexual contact with a person whose whole life was devoted to the goddess was tantamount to union with the goddess herself.”[6]

The Canaanites even remake the God of the Bible, El, after their own image and portray Him ceremonially as having sex with two women (or goddesses). The ceremony ends with directions: “To be repeated five times by the company and the singers of the assembly.”[7] About this John Gray comments, “We may well suppose that this activity of El was sacramentally experienced by the community in the sexual orgies of the fertility cult which the Hebrew prophets so vehemently denounced.”[8]

Question that arises is as per atheist writers who describe the God of the Bible as indulging in sexual jealousy of the worst kind, with this denigration of the God of the Bible by the Canaanites, it was not just that the Canaanites were “worshipping other gods”, The Canaanites took seriously the testimony of the Old Testament witness of Yahweh and His revelation, if for no other reason than intentionally to transform the scriptural depiction of Yahweh into a castrated weakling who likes to play with His own excrement and urine.[9] Wonder what our Dawkins would feel his wife left him and eloped with a statue made with her own hands and then told everyone that Dawkins plays with his own excrement and urine.

Child sacrifice: Molech was a Canaanite underworld deity[10] represented as an upright, bullheaded idol with a human body in whose belly a fire was stoked and in whose outstretched arms a child was placed that would be burned to death. The victims were not only infants; children as old as four were sacrificed.[11] Kleitarchos reported that “as the flame burning the child surrounded the body, the limbs would shrivel up and the mouth would appear to grin as if laughing, until it was shrunk enough to slip into the cauldron.”[12]

Archaeological evidence indicates that the children thus burned to death sometimes numbered in the thousands.

Homosexuality: No ANE text condemns homosexuality. Additionally, some ANE manuscripts talk about “party-boys and festival people who changed their masculinity into femininity to make the people of Ishtar revere her.”[13]

Let us also remember that the problem with the Canaanite city of Sodom wasn’t just sex among consenting adults: the men of Sodom, both young and old, tried to rape the visitors (Gen. 19:5).

Bestiality: Probably the ultimate sexual depravity is intercourse with animals. Hittite Laws: 199 states, “If anyone has intercourse with a pig or a dog, he shall die. If a man has intercourse with a horse or a mule, there is no punishment.”[14] As with incest, the penalty for having sex with animals decreased about the fourteenth century BC.[15]

There should be no surprise that bestiality would occur among the Canaanites, since their gods practiced it. From the Canaanite epic poem “The Baal Cycle” we learn: “Mightiest Baal hears / He makes love with a heifer in the outback / A cow in the field of Death’s Realm. / He lies with her seventy times seven / Mounts eighty times eight / She conceives and bears a boy.”[16]

There were absolutely no prohibitions against bestiality in the rest of the ANE.[17] In fact, in an Egyptian dream book it was a bad omen for a woman to dream about embracing her husband, but good things would happen if she dreamed of intercourse with a baboon, wolf, or he-goat.[18] In short, their sexual fantasies involved everything that breathes.

The Canaanites had been reveling in debasements like these for centuries as God patiently postponed judgment (Gen 15.16). Here was no “petty, unjust, unforgiving control-freak; a vindictive, bloodthirsty, ethnic cleanser” (to use Dawkins’s words). Instead, here was a God willing to spare the Canaanite city of Sodom for the sake of just ten righteous people (Gen. 18:32), a God who was slow to anger and always fast to forgive (note Nineveh and the story of Jonah, for example).

But is there not a limit? Indeed, what would we say of a God who perpetually sat silent in the face of such wickedness? Would we not ask, Where was God? Would we not question His goodness, His power, or even His existence if He did not eventually vanquish this evil? Yet when God finally does act, we are quick to find fault with the “vindictive, bloodthirsty, ethnic cleanser.”

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[1] For the story of Baal having sex with Asherah, see: “El, Ashertu and the Storm-god,” trans. Albrecht Goetze, ed. James B. Pritchard, The Ancient Near East: Supplementary Texts and Pictures Relating to the Old Testament (Princeton, N.J.: Princeton University, 1969), 519.

[2] W. F. Albright, Yahweh and the Gods of Canaan: A Historical Analysis of Two Contrasting Faiths (Winona Lake, IN: Eisenbrauns, 1968), 145.
[3] Harry A. Hoffner, Jr., “Incest, Sodomy and Bestiality in the Ancient Near East,” in Orient and Occident: Essays Presented to Cyrus H. Gordon on the Occasion of His Sixty-fifth Birthday, ed. Harry A. Hoffner, Jr. (Neukirchen Vluyn, Germany: Neukirchener Verlag, 1973), 82
[4] See the Papyrus Chester Beatty III recto (BM10683) from about 1175 BC as referenced in Lise Manniche, Sexual Life in Ancient Egypt (London: Routledge, 1987), 100.
[5] Gwendolyn Leick, Sex and Eroticism in Mesopotamian Literature (New York: Routledge, 1994), 57.
[6] Martti Nissinen, Homoeroticism in the Biblical World: A Historical Perspective, trans. Kirsi Stjerna (Minneapolis: Fortress, 1998), 33.
[7] John Gray, The Legacy of Canaan (Leiden, Netherlands: E. J. Brill, 1965), 101–2.
[8] John Gray, The Legacy of Canaan (Leiden, Netherlands: E. J. Brill, 1965), 101.
[9] See Ulf Oldenburg, The Conflict between El and Ba‘al in Canaanite Religion (Leiden, Netherlands: E. J. Brill, 1969), 172.
[10] John Day, Molech: A God of Human Sacrifice in the Old Testament (Cambridge: Cambridge University, 1989), 62.
[11] Shelby Brown, Late Carthaginian Child Sacrifice and Sacrificial Monuments in Their Mediterranean Context (Sheffield, England: Sheffield Academic, 1991), 14.
[12] Kleitarchos, Scholia on Plato’s Republic 337A as quoted in Day, 87.
[13] Stephanie Dalley, “Erra and Ishum IV,” Myths from Mesopotamia (Oxford: Oxford University, 1989), 305
[14] Hoffner, 82. HL §§ 187–88, 199
[15] Hoffner, 85
[16] Mark S. Smith, trans. Ugaritic Narrative Poetry, ed. Simon B. Parker (Atlanta: Society of Biblical Literature, 1997), 148
[17] Hoffner, 82.
[18] Manniche, 102.



(... To Be Continued in Part 4)



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