Matthew Flannagan's exaggeration hypothesis fails to account for Deuteronomy 28:15-63

My debate with Flannagan is hard to find over at his own blog unless you happen to have the direct link, (see also here) so just in case he decides to ban me, I've decided to make a copy of that debate over here.

Dr. Flannagan is a Christian philosopher/apologist who just loves to spend time defending propositions like:

Tooley, Plantinga and the Deontological Argument from Evil Part II

He also co-authored the most recent book that is conservative Christanity's most comprehensive attempt to make the bible god appear more politically correct to modern ears, than as most Christian scholars in the last 20 centuries have believed, "

Did God Really Command Genocide? Coming to Terms with the Justice of God

Paul Copan and Matthew Flannagan, Baker Books (November 18, 2014)

My first challenge to Flannagan:

barry Jones
barryjoneswhat@gmail.com
Sep 23, 2017 at 10:49 am
 I have to wonder whether the reason Christian philosophers bother with such involved reasoning is because it is harder to defend Christianity if they simply stick to what’s alleged in their ultimate authority, the bible.
 Deuteronomy 28:15 is the bible’s most depressing list of atrocities and horrors God threatens to inflict on anybody who disobeys him, and these often cross the line into threats to cause rape (v. 30), and parental cannibalism (v. 53).
 The kick in the pants is that this section concludes with a description of God that justifies calling him a sadistic lunatic. He doesn’t just cause rapes and cannibalism, he “delights” to cause them no less than he “delights” to give prosperity to those who obey him:
 15 “But it shall come about, if you do not obey the LORD your God, to observe to do all His commandments and His statutes with which I charge you today, that all these curses will come upon you and overtake you:
30 “You shall betroth a wife, but another man will violate her; you shall build a house, but you will not live in it; you shall plant a vineyard, but you will not use its fruit.
53 “Then you shall eat the offspring of your own body, the flesh of your sons and of your daughters whom the LORD your God has given you, during the siege and the distress by which your enemy will oppress you.
63 “It shall come about that as the LORD delighted over you to prosper you, and multiply you, so the LORD will delight over you to make you perish and destroy you; and you will be torn from the land where you are entering to possess it.
(Deut. 28:15-63 NAU)
 All conservative commentaries agree when speaking about passages like Psalm 137:9 that the pagans did the same brutal acts to the Hebrews and others, for example:
 The barbarous practice referred to in v 9 was a feature of ancient Near Eastern warfare.
Allen, L. C. (2002). Vol. 21: Word Biblical Commentary : Psalms 101-150 (Revised). Word Biblical Commentary (Page 309). Dallas: Word, Incorporated.
 So when we assume correctly that the originally intended hearers of Deuteronomy 28 believed the threatened curses were often a reality for themselves and other people, it is rather difficult to believe the predictable thesis of Copan/Flannagan that Deut. 28:63 is mere exaggeration.
 Therefore, if God really did inspire Moses to assert these things as all inerrantists believe God did, then the threats were real, and therefore, God’s “delight” to cause rape to disobedient Israelites justifies the conclusion that the god of Moses was every bit a sadistic lunatic. The only people who would resist this conclusion are liberals who simply deny whatever biblical teaching they don’t personally like, or inerrantists, who think God’s goodness is an untouchable foregone conclusion of absolute truth, when in fact their inability to sustain an anthropomorphic interpretation of Genesis 6:6 makes it clear that the bible-god sometimes regrets his own decisions, and is thus far from the perfect being Christians ceaselessly assume he is…and therefore easily amenable to bouts of unjustified anger or other examples of imperfection.

Matt replied once:

Oct 5, 2017 at 2:31 pm
 Barry Jones, note what you did there: You essentially ignored the entire post and changed the subject and then suggested the post was to avoid the subject you raised.
 Sorry, thats pretty paper thin example of evasion.

and again:

Matt
Oct 6, 2017 at 9:57 am
 So when we assume correctly that the originally intended hearers of Deuteronomy 28 believed the threatened curses were often a reality for themselves and other people, it is rather difficult to believe the predictable thesis of Copan/Flannagan that Deut. 28:63 is mere exaggeration.
 Interesting, Barry, I note however that when you argued that original hearers would take this language literally this you only mention three curse laid down in Deuteronomy 28 and didn’t look at the whole text Why is that?
Lets look: in v 21, for example, it has the picture of pestilence clinging to them till they are completely destroyed.
 But then in v22 it states they won’t die of pestilence they’ll die of consumption and fever, but they will also die of the sword and also of mildew.
 But then in v 25says they will be defeated in battle and flee in retreat, so they survive
 However, v 26 has them not fleeing in battle but there carcasses lying dead on the battlefield. So apparently the didn’t flee on mass but were all killed on the battlefield.
 But then v 27 says they will be alive, but suffering from “madness and with blindness and with the bewilderment of heart” its clear they are alive because it describes them as groping unable to see and so being subject to robbers and exploitation for the rest of their days. So they aren’t all dead from pestilence, or mildew or killed in battle or escaped by fleeing they continue to live with no eyesight.
 But then in v 31 they aren’t blind or dead because they “see their sons and daughters being deported and there animals are slaughtered before they eyes. Moreover, they are said to yearn continually for them, which suggests they remain alive living in the land after it happens to see this.
 Then v 33-36 suggests they stay alive in the land and see other people occupy it, these other people enjoy and eat the crops they have planted they aren’t blind because they see this and they aren’t dead because it talks of them being continually oppressed. Due to the fact they will have boils from head to foot. Boils are obviously awful but its not mildew or pestilence killing you is it?
 But then in v 38, apparently other people don’t eat the crops because the crops belong to them, the problem is locusts have eaten them and stripped them, it says they cultivate them, so it is their crops and vineyard but its locusts that are the problem.
 Then in v 43, they are alive in the land but in debt to foreigners.
 In v 41 it says they shall “have sons and daughters but they will not be yours, for they will go into captivity.
But as you pointed out v 55, it says their children are all dead and they will eat the last of their surviving children, so presumably, they don’t go into captivity.
But then v 59 states they will have descendants, it’s just that the 10 plaques of Egypt will fall on them. So their descendant’s aren’t eaten but live on in the land under the 10 plaques.
 Of course, v 64 has them and their descendants alive and not in the land but spread all over the world, and they have failing eyesight, they don’t appear to be blind covered in boils. Dead carcasses.
 V 68 doesn’t have them in the land or all over the world but all travelling back to Egypt where they sell themselves back into slavery to the Egyptians.
 Of course that’s not all in v 23, they are told they won’t survive, nor will they be carcasses in battle or killed by pestilence or disease, or eaten alive or exiled, rather what will kill all them is that the sky will turn to bronze and the land will be turned into iron and dust will fall from the sky and kill them all.
 So, your welcome to state that, in context, these passages are intended to be literally if you like. But some of us who have read the context, and haven’t omitted all the passages you have in your citation, suspect the rhetorical situation is obviously a little bit different to what you suggest. It seems pretty clear to me that the reader and writer don’t intend a lot of that rhetoric to be taken literally.

Here is my response

barry Jones
Oct 21, 2017 at 11:22 am Dr. Flannagan,
 I’ve reviewed the way you answer other critics, so the reason I answer you in a comprehensive fashion here is because I want the reader to know that the most predictable escape routes inerrantists scholars are known for attempting to take, do not help them. I cannot know when or whether you will ban me, so I cannot assume I’ll get another chance to justify my presuppositions after you attack them.
 First, for the record, you argue like a jailhouse lawyer, that is, you seem to think that if I didn’t mention something, I’m “ignoring” and “evading” and that if I bring up something not directly related to the post, then I’m “changing the subject”.
 I could just as easily charge you with evasion for not applying your exaggeration-hypothesis to the blessings in Deut. 28:1-14, but I’ll more courteously assume you didn’t because you felt doing so was not called for. I will not characterize things you might have done, but didn’t, in language that implies fright on your part. Can you extend me the same courtesy?
 Let’s get more specific on single individual threats from God in Deut. 28, because I think that’s precisely where your “exaggeration-hypothesis” breaks down.
 One of God’s threatened curses upon a disobedient Israel is the rape of Hebrew woman (Deut. 28:30) and the parental cannibalism of children (v. 53-57).
 Please explain HOW and TO WHAT DEGREE these particular threats were exaggeration, and how and to what extent they were serious promises of literal atrocities (because the more you characterize the threats as “exaggeration”, the closer you make them to what we call “empty” threats, and if those being threatened already know the threats are empty, the threats cannot successfully motivate them to obey). While on the other hand, the notion that the threats were promises of real atrocities really being literally inflicted for disobedience, would accomplish the most that mere language could accomplish toward coercing compliance with the Law, and compliance with the Law appears to be Moses’ motive in enunciating such curses.
 If you are a bible inerrantist, then you are forced to ensure your interpretation of this harmonizes with other truths about God expressed elsewhere in the bible, such as God taking credit as the one responsible for causing pagans to commit rape in Isaiah 13:16. See context, God is the one who will cause the pagans to do this, v. 13 and v. 17. If the mob boss who paid the punk to murder a man cannot escape guilt by pointing out that secondary causes separate him from the act (i.e., that he wasn’t the person who actually pulled the trigger), then I fail to see how any argument about God working through secondary causes would insulate God from moral culpability here. Would we have listened to Hitler had he lived and asserted at the Nuremburg trials that he cannot be guilty because he only worked through the secondary causes of his Nazi army?
 And since God can successfully motivate even pagans to do his good will (Ezra 1:1), then when you ask whether God can have morally sufficient reasons for facilitating atrocities on children, the answer is “no”, especially given that your god accepts correction from sinners, a thing that demonstrates he is far from the infinitely wise god you presuppose him to be, see Exodus 32:9-14. I would insist there is no basis in the grammar, immediate context, larger context, or genre of Exodus for you to label god’s reaction in v. 14 as “anthropomorphism”, as you must if you are to avoid the conclusion that your god accepts correction from sinners. I cannot find any inerrantist evangelical scholars who say Exodus 32:1-8 is other than literal history, nor any who say 15-19 are other than literal history, so God’s changing of his mind upon discussion with Moses (v. 14) is sitting in a context of “literal” events. And if God never intended to kill the Israelites as that story says he did (v. 10), but only pretended to merely to give Moses a lesson, then God didn’t “really” change his mind, as asserted in v. 14. What do suppose would happen to Christanity if Christians began believing that God doesn’t always mean what he says?
 As far as your own exegesis of Deut. 28, the literal interpretation which accords evil to God (i.e., causing women to be raped v. 30, causing kids to be eaten by their parents, v. 53, etc) is not limited to the interpretation which asserts that God threatens to kill everybody with one type of atrocity, then in the next threat promises to kill those same now-dead people again with another atrocity (!?).
 The literal interpretation only requires that Moses is giving an overview of the various ways God will respond to Israel’s future possible disobedience at various times. Therefore, you are incorrect that the literal interpretation is so stupid that only your “exaggeration” hypothesis, which you think absolves god of the charge of evil, can make sense of this portion of the bible.
 Other evangelical inerrantist scholars do not say that the presence of hyperbole in the chapter thus rids the threatened actions of their horrific and serious reality:

“28:53–57 Though the prediction was no doubt laced with hyperbole, the desperation of those under siege for years could not have fallen very much short of the measures taken here.”
Merrill, E. H. (2001, c1994). Vol. 4: Deuteronomy (electronic ed.). Logos Library System; The New American Commentary (Page 367). Nashville: Broadman & Holman Publishers. 

God had commanded two Hebrew kings to commit agricultural devastation of King Mesha’s Moabite lands, 2nd Kings 3:19, which obviously was intended to cause Moabites and thus their children, to starve slowly to death, which apparently did actually cause such desperation that Mesha sacrificed his son, otherwise heir to the Moabite throne, to his idol, 3:27 Other Evangelical inerrantist commentators assert that this type of literal attempt to starve a people, as commanded by Elish’s divinely inspired commands, is a mirror image of the horrific realities the Assyrians inflicted on their enemies: 

“Elisha receives his word from the Lord while listening to a harpist play music…Their war against Moab will be successful to the point that they will devastate the land. This victory will be due to God’s grace…”
House, P. R. (2001, c1995). Vol. 8: 1, 2 Kings (electronic ed.). Logos Library System; The New American Commentary (Page 263). Nashville: Broadman & Holman Publishers.
 “Agricultural devastation and deforestation were typical tactics of invading armies seeking to punish those they conquered and as an attempt to hasten their surrender. The Assyrian records and reliefs especially detail punitive measures that include felling trees, devastating meadowlands and destroying canal systems used for irrigation.”
Matthews, V. H., Chavalas, M. W., & Walton, J. H. (2000). The IVP Bible background commentary : Old Testament (electronic ed.) (2 Ki 3:25). Downers Grove, IL: InterVarsity Press. 

And 2nd Kings is one of the “historical” books of the bible :) So that will stand in your way if you try to assert that the story of 2nd Kings 3 is mostly hyperbole, or midrash, or whatever.
 So when God in Deut. 28:53-57 threatens Israel with causing such starvation that Hebrew parents will eat their own kids, it is perfectly consistent with bible inerrancy to say Israel knew such things were actual realities for themselves and others, and therefore, would more than likely have believed, while Moses was speaking the threats to them, that the threats were real despite a bit of hyperbole.
 I’d like to have a formal written debate with you on what I perceive to be the Achilles Heel of the Genocide book you co-authored with Copan. Namely, that your “dispossession” hypothesis makes God look like a greater moral monster than the traditional “kill’em all” hypothesis you were trying to refute.
 barryjoneswhat@gmail.com

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