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Chapter 8 the Story of Sacrifice

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Chapter 8 the Story of Sacrifice 8 - Story of Sacrifice In chapter five we explored Mimetic Realism which included the processes that lead to the ancient practice of sacrifice. Sacrifice has its origin in prehistoric times, long before the invention of writing. It is therefore not surprising that the scriptures do not pretend to give us a historically accurate account of how or why sacrifice began. It simply assumes that sacrifice was part of human practice since the very beginning, as shown by the story of Cain and Abel. In the previous chapter we saw how Israel was born through a struggle with gods and men, how it shared the same polytheistic heritage as its neighbors, but started moving into a whole new direction. My intention with this chapter is to show that human sacrifices formed part of early Israelite religion. Their conception of the function and value of sacrifice begins just like any other nation but then follows a path of dramatic transformation. The practice of human sacrifice was later condemned as their theology developed. The story of sacrifice in the Hebrew Bible is a dynamic and changing one - we will attempt to trace its path of development. Human Sacrifice As with their neighbors, Israel believed in the power of sacrifice. The more valuable the sacrifice, the more effective it would be. As such, the ultimate sacrifice was human sacrifice. Despite later condemnation of the practice, it is clear that human sacrifice was in fact part of their early history. The recurring theme of a beloved son, given up as dead and then received back, alive again, is found throughout the scriptures. The stories of Abraham, Isaac, Ismael, Jacob and Joseph are some of the more famous examples. These themes are what survived the actual practice of child sacrifice. Let’s start with the most basic and most shocking reference to it: Give Me the firstborn of your sons. (Exodus 22:29 HCSB) Many who read this today, spiritualize it. They interpret it as some kind of sacred dedication, but the next verse makes clear what is meant: “You shall do the same with your oxen and with your sheep: seven days it shall be with its mother; on the eighth day you shall give it to me” (Ex. 22:30). This clearly refers to the actual practice of sacrifice. However, provision was made for a substitute sacrifice to be offered: “All that open the womb are mine, all your male livestock, the firstborn of cow and sheep. The firstborn of a donkey you shall redeem with a lamb, or if you will not redeem it you shall break its neck. All the firstborn of your sons you shall redeem. And none shall appear before me empty-handed” (Exodus 34:19– 20 ESV). Donkeys were obviously more useful within an agricultural society and so the firstborn of a donkey could be redeemed by the sacrifice of a lamb. Firstborn sons were also more valuable than any animal, and so Israel was commanded to provide a substitute sacrifice. Some argue that because God made provision for a substitute sacrifice, he therefore never intended to have the firstborn sacrificed. But if the authors thought that God did not desire human sacrifice, why not say that? The clear logic of this command is that Israel’s early conceptions of God are that he requires human sacrifice, just as all the other tribal gods of the region. In the same manner as a substitute sacrifice can be offered for a donkey, it can be offered for the firstborn son as well. If no substitute was provided for the donkey, then it had to die. If no substitute was provided for the firstborn son, he had to die. These passages do not forbid human sacrifice, they validate it. Many other references within the scriptures show that Israel believed in the effectiveness of human sacrifice. One of Israel’s kings, Manasseh, sacrificed his own son (2 Kings 21). Obviously these actions were condemned by later authors, but the reason such human sacrifices happened in the first place is because this ancient ritual had deep roots within their consciousness. In Judges 11:29-40 Jephthah, in the midst of a fierce battle, makes a vow to Yahweh. If Yahweh gives them the victory, he will sacrifice the first one to greet him when he returns home. This is apparently such an appealing deal for Yahweh, that he immediately grants the victory! On Jephthah’s return, it is his daughter that is the first one to greet him. He is obviously deeply disturbed, but his daughter says to him: “My father, you have given your word to the LORD [YHVH]. Do to me as you have said, for the LORD[YHVH] brought vengeance on your enemies...” Jephthah does what he promised - he murders his own daughter in honor of Yahweh’s great victory. Yahweh does not stop him. Nothing in the text condemns his action. Instead Jephthah is celebrated for his faithfulness even in later Christian Scripture (Heb 11:33-34). Another instance where child sacrifice is mentioned, is found in Micah 6: With what shall I come before the LORD, and bow myself before God on high? Shall I come before him with burnt offerings, with calves a year old? Will the LORD be pleased with thousands of rams, with ten thousands of rivers of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?” He has told you, O man, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God? Micah 6:6–8 ESV As with many of the other prophets, Micah is critical of the sacrificial practice, if the weightier issues of justice and love are neglected. However, the offerings and sacrifices he mentions are all acceptable, and in some cases required by the law. Calves, rams, and oil were all acceptable sacrifices and the sequence in which they are mentioned is one of increasing value: a year old calf; thousands of rams; tens of thousands of rivers of oil; and the most valuable sacrifice is mentioned last, (4) “Shall I give my firstborn for my transgression” Some would protest and say that this was never the desire or intention of Yahweh and that the very purpose of this text is to show that God values justice and kindness above sacrifice. That is true. But we should also see the tradition and mindset that this text was combating. In fact, in the case of David, it is exactly his firstborn that Yahweh requires for his transgression of adultery according to the author. He did indeed give his firstborn for his transgression, which Micah describes as the most valuable sacrifice. Israel begins with a concept of sacrifice and of God which is as bloody and horrific as any of their neighbor’s ideologies. Sacrificial violence remains the same between tribes, despite the differences in ritual. The “sacred” violence of sacrificing one in order to end the profane violence in which many die is seen as redemptive. Violence and warrior-like tribal- gods go hand in hand. Sacrifice and conceptions of gods who delight in bloody violence also go hand in hand. These early perceptions of God were captured in their writings. The Violence of Yahweh It was precisely in rage, violence and war that ancient Israel often saw the holiness, the glory, and the majesty of Yahweh. Son of man, prophesy and say, Thus says the Lord, say: “A sword, a sword is sharpened and also polished, sharpened for slaughter, polished to flash like lightning! ... “As for you, son of man, prophesy. Clap your hands and let the sword come down twice, yes, three times, the sword for those to be slain. It is the sword for the great slaughter, which surrounds them, that their hearts may melt, and many stumble. At all their gates I have given the glittering sword. Ah, it is made like lightning; it is taken up for slaughter.” (Ezekiel 21:9–15 ESV) Commenting on this passage Raymund Schwager writes: In this bloody song the sword appears like a personified power rushing to a feast of killing at Yahweh’s orders. God seems to harbor a secret pleasure in murder and to become himself so blinded in bloody intoxication that he will wipe out the just together with the guilty. Before the song we read: “Thus says the LORD: Behold, I am against you and will draw forth my sword out of its sheath, and will cut off from you both righteous and wicked. Because I will cut off from you both righteous and wicked, therefore my sword shall be drawn from its sheath.” (Ezekiel 21:3–4) God seems to forget himself in his killing. In His bloody orgy he ignores the differences between the guilty and the innocent; at least that is how it sounds in Ezekiel. Similar gruesome texts about Yahweh’s actions can be found in the book of Jeremiah: “Thus says the Lord of hosts: Behold, evil is coming forth from nation to nation, and a great tempest is stirring from the farthest parts of the earth! And those slain by the Lord on that day shall extend from one end of the earth to the other.” (Jer 24:32-33) These are not exceptional events; the judgment is described as a universal occurrence. Those slain by the Lord cover the earth from one end to the other. The universality of the avenging and condemning divine violence parallels the universality of human violence.(Must There Be Scapegoats, Raymund Schwager, page 53) These conceptions of an angry and violent Yahweh are not isolated.
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