Responses to the Skeptic's Annotated Bible Cruelty Short List - Leviticus

Leviticus:

General thoughts about Leviticus:

Leviticus is a popular book for skeptics to quote when attacking the Bible. The lengthy lists of rules and regulations are much easier to misrepresent than other sections of Biblical text, especially when separated from scriptural and historical context. There is no question that some of what is described in Leviticus would be considered harsh by the standards of modern society. There is, however, a proper perspective with which to examine these descriptions. A biblically-based, historically informed approach to understanding the book of Leviticus provides insights on the meaning and purpose behind it.

It is important to remember that much of Leviticus is God’s response to sin. God has the sovereign authority to impose laws, as well as consequences for those who violate them. One cannot reject this out of hand without rejecting the entire idea of law and order. Just as modern laws prohibit certain actions, and assign penalties to violators, so did the laws described in Leviticus. God’s overall purpose in creating these laws was to set the Israelites apart from the other nations around them. God made it clear that He expected obedience to His authority; those who violated the laws had every reason to expect a strong response.

Historical perspective is especially important when reading Leviticus. Modern society enjoys a level of technological and social stability that ancient peoples did not. Actions that have little effect on modern society might have been dangerously harmful in millennia past. In the days of the ancient Israelites, the survival of your family depended on all of the families around you working towards the same goals, by the same rules, and without undermining the system. Adultery was not merely a moral problem in that day. Undermining the family threatened the safety and welfare of the entire culture. Modern critics would do well to note the concept of martial law. When the stability of modern life is interrupted by disaster, it is necessary to take a much harsher stance towards lesser offenses, for the sake of preserving the society. Ancient peoples lived under these conditions almost constantly.

The laws of Leviticus were not especially cruel for their time; in fact, the emphasis on truth, order, and evidence set the Israelites ahead of their more volatile neighbors.

In a general sense, objections to capital punishment are objections to the death penalty itself. God, being the author and creator of life, has the sovereign right to determine what happens to that life. One’s opinion about the death penalty will determine whether or not these punishments are considered “cruel” or not. “Cruel” is a subjective term that, in reality, has nothing to do with whether or not these punishments were “justified” or not. The ancient Israelites would probably react to these claims of “cruelty” in the same way modern Americans would if someone claimed that placing thieves in a cage (jail) was “cruel.”

18. Leviticus 8:24; 14:14; 14:17; 14:25 - "Use of blood, animal sacrifice in rituals"

This is an example of how cultural changes affect our opinion of cruelty. In our modern society, many people feel that it is “cruel” to even keep animals as pets, use them for food, or for clothing. The luxuries of modern farming, synthetic fibers, and so forth were not available to the ancient Israelites. The use of animals for food and as sacrificial offerings was a common and unremarkable part of ancient society. One might as well expect a culture two thousand years from now to think of us as cruel for ever eating an animal in the first place. The “cruelty” of these passages is entirely a question of subjective preference.

19. Leviticus 10:1-2 - "Nadab and Abihu"

The event described here is straightforward: two men did something explicitly forbidden by God, and were punished by God for it. See above regarding the rule of law.

20. Leviticus 20:9 - "Death penalty for cursing one’s father and mother"

The Hebrew word qalal is translated here as “curses”. In context, it implies a severe hatred accompanied by an insult to someone’s reputation. The word is similar in meaning, therefore, to “blasphemy”. God had given a clear and direct commandment to honor parents, not to curse them. As with other offenses, this extreme level of rebellion represented a direct threat to the stability of Israelite culture. The harsh response was in response to the harshness of the offense and its potential social harm.

21-25. Leviticus 20:12-16 - "Death penalty for sins of incest, sodomy, bestiality"

See above about cultural stability and God’s purpose for the law. These kinds of actions were allowed, and even encouraged, by some surrounding nations. Much of this was because of their worship of false gods. God made it clear that these actions were not only immoral, but abhorrent. There was to be no mixing of immoral pagan practices with God’s commandments. These kinds of sins also created the kind of dangerous instability that threatened Israelite culture.

26. Leviticus 20:27 - "Death penalty for 'mediums' and 'wizards'"

See above about the purpose for the law. Such actions were a form of idolatry, specifically prohibited by God’s law.

27. Leviticus 21:9 - "Death penalty for daughters of priests engaging in prostitution"

See above about the purpose for the law. Temple prostitution was a common element in false religions. Prostitution was already prohibited; this law made it clear that the families of religious leaders could not expect special exemptions. They would be held to the same or higher standards than the people, helping to prevent the kind of abuse of power common in ancient theocracies.

28-30. Leviticus 24:14, 16, 23 - "Death penalty for blasphemy"

See above about the purpose for the law.

31-32. Leviticus 26:16, 22 - "Punishments from God for disobedience"

See above about the purpose for the law. This part of Leviticus extends the responsibility for obedience to the entire nation, as well as the individual person. As with other aspects of the law, God has given his commandments, and is now giving the penalties for violating them. As with many of the points above, one has to objectively examine the text; part of this is recognition that severe punishments are not necessarily wrong.

Concluding thoughts about Leviticus:

The Skeptic’s Annotated Bible considers all of the above “cruel”. Christians should be willing to admit that much of what appears above is harsh and restrictive. However, the basic concept of law is one that even the skeptic has to accept. If societies have the right to determine laws and punishments, then so does God. It is also important to remember the context of these laws. They were given specifically to the Israelites, during the “Old Covenant”, not to modern believers, who live under the “New Covenant”. Once Christ accomplished His work on the cross, He fulfilled the law and most of what is listed above ceased to be in force.

God was teaching and molding His people with these laws. He wanted to send a clear message that He would punish sin. He expected His people to be separate from the wicked cultures they were surrounded by. Many laws of Leviticus also taught lessons about God’s charity, love, and justness. The fact that the punishments for violating these laws are severe is uncomfortable to modern readers; still, God is well within His authority to set down both rules and consequences for violating them.

Recommended Resource: When Critics Ask by Norm Geisler.

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