Abstract
This volume focuses specifically on the issue of the destruction of the Canaanites. Trimm’s self-professed goal is not to persuade his readers of a particular solution to the problem of large-scale divinely-mandated violence in the Old Testament, rather he wants to invite his readers into the conversation surrounding such texts ‘as part of the process of moral repair’ (p. 2). This is achieved in two major sections.
The first section provides some historical context to the destruction of the Canaanites with the aim of better understanding such problematic texts. Little innovative ground is covered in chapter 1 (an abbreviated form of Trimm’s earlier monograph: Fighting for the King and the Gods, 2017) beyond a summary of ancient warfare in the Near East. His discussion of genocide (chapter 2) examines the application of this term in an ancient context and notes the destruction of the Canaanites is ‘the event in the ancient Near East that most closely parallels modern definitions of genocide’ (p. 34). The third chapter then examines the identity of the Canaanites and engages with the biblical texts which refer to their destruction. Here, Trimm includes a helpful discussion of herem though he is careful not to side with any particular theory about its origin (pp. 44-45). He is, however, quick to dismiss the recent suggestion that a connection with the Nephilim might be behind the Canaanites’ destruction (p. 46).
In the second major section, Trimm tackles four main proposals for how to deal with the divinely sanctioned destruction of Canaanites. Initially, he explains the key difference between the four proposals and even provides a helpful table to illustrate this (‘Table 2’ on p. 50). At the end of each subsequent chapter (chs. 4-7), and after considering the main content of each proposal, Trimm provides some potential benefits or setbacks that adopting such a position might cause. These include practical consequences for the individual (e.g., the loss of faith, a job, or membership of a community), though Trimm tends to dwell on potential negative effects rather than possible positive effects each proposal may have. A casual reader may find this helpful as they weigh up their options, though further critical comment on each theory would have been appreciated.
Trimm’s volume provides an excellent overview of the issue of the Canaanites’ destruction and possible solutions to the problems it raises. His stated aim is that the book might ‘serve as a springboard for communities to gather in order to continue this important conversation’ around the issue (p. 2). The book is well-placed to meet this goal and could form an ideal companion for those wrestling with divine violence in the Old Testament. The volume is simultaneously both detailed and concise which makes it accessible for the casual but interested reader. However, it could just as easily be used as an introductory study guide for an academic course or as an accompaniment to studies within a church community.