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• W346053349 abstract "God's biblical command to blot out the memory of the Amalekites (Deut. 25:19) has long been a source of consternation for Jewish thinkers. Michael J. Harris's book, Divine Command Ethics: Jewish and Christian Perspectives, (1) devotes an entire chapter to the issue. Critics of religion have, for their part, focused on the Amalekite as an easy point of attack against biblical morality. The British Guardian newspaper recently ran an item by Katherine Stewart entitled, How Christian fundamentalists plan to teach genocide to schoolchildren. (2) That article discusses the story of King Saul's battle against the Amalekites, and cites Philip Jenkins, a prominent American academic historian, as claiming that the story has been used to justify acts of genocide perpetrated by white settlers against Native Americans, Catholics against Protestants, Protestants against Catholics, and even Rwandan Hutus against Tutsis. In recounting the passage from Samuel, Stewart first quotes the command to wipe out the Amalekites that received from Samuel (I Sam. 15:3) and then summarizes the rest of the story as follows: Saul dutifully exterminated the women, the children, the babies and all of the men--but then he spared the king. He also saved some of the tastier looking calves and lambs. God was furious with him for his failure to finish the job. One can hardly blame Stewart for her interpretation of the biblical passage; as far as I know, it is universally accepted by Bible believers and Bible critics alike. A close reading of the actual text of Samuel, however, reveals a very different story. It is the prophet Samuel himself who offers the first clue to the new interpretation. It should be remembered that, having been spared by King Saul, the Amalekite king Agag is brought before Samuel, who promptly executes him, but not before uttering this harsh goodbye: As your sword has bereaved women, so shall your mother be bereaved among (I Sam. 15:33). There is apparently a logical contradiction in this verse. If has killed all the Amalekite women, Agag's mother should be long dead, but if she is dead, what sense is there in declaring that she will be bereaved!? Evidently, some of the women--Agag's own mother at least--must have survived Saul's onslaught. However, for those who have read beyond the story of Saul's battle there is no need for pedantic demonstrations that some Amalekites survived the war. After all, just twelve chapters later (I Sam. 27:8) we find David attacking the Amalekites, who later return the favor: By the time David and his men arrived in Ziklag, on the third day, the Amalekites had made a raid into the Negev and against Ziklag; they had stormed Ziklag and burned it down. They had taken the women in it captive, low-born and high-born alike (I Sam. 30:1-2). If had exterminated all of the Amalekites, who was left to fight against David? In order to arrive at an interpretation that will solve these quandaries, our story must be dissected into its relevant sections. These are: 1) Samuel's command to (I Sam. 15:1-3); 2) Saul's execution of the command (15:4-9); 3) God's complaint to Samuel and the latter's reaction to it (15:10-12); and 4) Samuel's condemnation of (15:13-31). The operative verse in Samuel's command is categorical and chillingly straightforward: 'Now go, attack Amalek, and proscribe all that belongs to him. Spare no one, but kill alike men and women, infants and sucklings, oxen and sheep, camels and asses' (15:3). Saul's actual execution of the command is more complicated. He first assembles his troops, approaches the Amalekite city, and warns the Kenites to stay clear of the fighting. Finally, we have arrived at Saul's attack, which is described as follows: destroyed Amalek from Havilah all the way to Shur, which is close to Egypt, and he captured King Agag of Amalek alive. He proscribed all the people, putting them to the sword (15:7-8). …" @default.
• W346053349 created "2016-06-24" @default.
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• W346053349 date "2014-01-01" @default.
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• W346053349 title "Saul and Genocide" @default.
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