Christian Anarchism: God's Politics

Leviticus to Deuteronomy: God's Politics

The books of the law are neglected, not just in Christian Anarchist hermeneutics, but in many readings of the Bible. Their significance for developing a truly biblical politics cannot be overestimated. Indeed, they form the core of the narrative: Genesis and Exodus have set up the story – the calling out from the systems of the world to embody an alternative; The subsequent books will tell of Israel's success or failure in living out this alternative; The books of the law themselves, Leviticus, Numbers and Deuteronomy, actually reveal in detail what this alternative civilisation will look like.

The levitical purity code shows that maintaining cultural uniqueness is central to this new society. They are not to follow the customs of other nations.¹ From not following the religious practices of head-shaving² to not wearing clothes made of two materials,³ Israel are to be set apart.

The laws of Leviticus and Deuteronomy outline a socio-economic model like no other⁴. It has worker safeguards,⁵ built-in strategies to end wage slavery⁶, interest-free loans⁷, rehabilitation for criminals⁸ and special regard for widows, orphans and foreigners.⁹ None of these practices required a bureaucracy. It is a welfare state, without the state. The principle of gleaning¹⁰ allowed those who found themselves without work, or who had suffered a bad harvest, to gather from around the edge of other's fields. This is not a charitable hand-out, but allowed people to work to support themselves. All members of the society were guaranteed a day of rest from work every seven days. The land itself was allowed a year of rest in every seven – the year of Jubilee, where the people would not sow or reap, but eat whatever the land produced. After seven sets of seven years came the Jubilee of Jubilees where land was redistributed and debts cancelled. After a year of celebration, everyone began again as equals. It is a unique economic system, and would prevent both extremes of poverty and extremes of wealth. Those who had sold themselves into slavery were set free. Anyone who sought to gain financial power would know that that power would not last. Claiborne and Haw call the Jubilee of Jubilees: “A regularly scheduled revolution.”¹¹

The structure of Deuteronomy itself is coloured by anarchism. Comparing Deuteronomy with other similar covenant documents reveals some interesting exceptions¹². While it is usual to call on the gods as witnesses, this does not happen for monotheistic Israel. No Suzerain is mentioned¹³ – no ruler. God himself is the only ruler. Jacques Ellul remarks on this feature: “There were no tribal princes... The God of Israel declared that he and he alone would be Israel's head. Yet this was not a theocracy, for God had no representative on earth and tribal assemblies made the decisions.”¹⁴

The books of the law outline a unique model for society¹⁵. Liberal and humanitarian laws are held in place by strong social cohesion¹⁶. There is no ruler and no government. “Since it left out prisons, taxes, and – crucially – executive and legislative bodies, this Mosaic political system was basically a form of anarchy.”¹⁷

1Deuteronomy 18:9

2Leviticus 19:27, Leviticus 21:5, Deuteronomy 14:1.

3Leviticus 19:19, Deuteronomy 22:11.

4S.D. McBride was the first to suggest that the book of Deuteronomy could be viewed as a constitution. Though he takes his inspiration from Josephus. McConville, J.G. God and Earthly Power. London: T&T Clark, 2008. Pg. 85-88

5Such as the Sabbath laws and slavery laws.

6Leviticus 25:39-41, Deuteronomy 15:12, Exodus 21:2

7Exodus 22: 25-27, Leviticus 25:35-37, Deuteronomy 23:20-21

8Leviticus 6:1-6

9Deuteronomy 23:15-16, Deuteronomy 10:18, Exodus 22:22, Deuteronomy 27:19

10Leviticus 19:9, Leviticus 23:22, Deuteronomy 24:19

11Shane Claiborne and Chris Haw. Jesus for President: Politics for Ordinary Radicals.

Grand Rapids, Michigan: Zondervan, 2008. Pg. 34

12Comparing Deuteronomy with ancient near east suzerain vassal treaties was brought to the fore by von Rad and developed by Denis J. McCarthy's Treaty and Covenant. (Pontifical Biblical Institute, 1963) and others. Deuteronomy 1-4 provides a preamble and historical background in an account of the deeds of Yahweh; chapters 5-26 outline the laws of the covenant, both apodictic and casuistic, and chapters 27-30 list blessings and curses.

13There is debate as to whether Deuteronomy’s treaty structure is more similar to Hittite Vassal Treaties of the Mosaic era, or to the “Assyrian state treaties of Esarhaddon” of the 7^thC BCE.

14Jacques Ellul. Anarchy and Christianity. Translated by Geoffrey W. Bromiley. Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1988. Pg 46.

15The book of Ruth is a perfect narrative example of these laws working to the benefit of the needy.

16Justice is not meted out by any appointed force, but by the whole community in the form of public stonings (Leviticus 24:16). Significantly, the system cannot be said to be without the use of coercive violence.

17Christoyannopoulos, Alexandre. Christian Anarchism: A Political Commentary on the Gospel (Abridged Edition). Exeter: Imprint Academic, 2011. Pg. 69. Citing Stephen W Carson.