Whatever your view of religion, the Bible is a terrific source for history and political analysis, often in the passages least quoted today. Here are two examples.
1. Statism
When
the Israelites asked to have a king, the prophet Samuel (Chapter 8)
told them, at divine direction, that a king would make their sons:
“Plow
his fields, reap his harvest, and make his weapons and equipment for
his chariots. He will take your daughters as perfumers, cooks, and
bakers. He will seize your choice fields, vineyards, and olive groves,
and give them to his courtiers [crony capitalism!]. He will take a tenth
part of your grain and vintage [far lower taxes than today!] and give
it to his
eunuchs and courtiers [entitlements? Crony capitalism?].”
In
short, he would make the people “work for him…and you shall become his
slaves. The day will come when you cry out because of the king whom you
yourselves have chosen [elections!]; and the Lord will not answer you on
that day.”
Was
that day November 6, 2012? Seriously, though, the idea that excessive
statism is extremely dangerous is hardly a new one, especially in a
country that was born by
rebelling against a king against whom similar complaints were lodged.
Of course, the end of the Book of Judges has some remarkable stories
that tell of the dire effects of anarchy with the repeated phrase, there
was no king in those days so everyone did what they wanted to do.
Finding a balance between too much anarchy and too much statism has been
the challenge ever since.
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2. Foreign Policy
The basic principles of statecraft aren’t new. You can learn from the Bible that people
understood four thousand years ago about things that America's current leaders have forgotten today.
When
the two Israelite spies sent to assess Jericho’s defenses, spoke to
their informant, Rahab, she told them how Israelite strength,
determination, and thus credibility--the people of Jericho had heard how
God favored the Israelites--had already determined the outcome of the
battle. I know you shall win, she explained, “Because dread of you has
fallen upon us, and all the inhabitants of the land are quaking before
you.” (Joshua 2)
But
after the great Israelite victory at Jericho, Joshua became
over-confident and so
accepted bad intelligence that only a small force would be needed to
take the city of Ai. He sent just one-tenth of his troops. But as a
result the Israelites lost that battle. Even though our casualties were
only 36 men out of 3000, the troops panicked and ran. It was a
self-inflicted defeat.
Joshua understood the danger in this event:
"O
Lord, what can I say after Israel has turned tail before its enemies?
When the Canaanites and all the inhabitants of the land hear of this,
they will turn upon us and wipe out our very name from the earth."
(Joshua 7:8-9).
But
rather than take responsibility for his error, Joshua or others in the
leadership concluded that a man had stolen three items from the looting
of Jericho that were supposed to be consecrated for God. That was the
equivalent in that time of making a video that insulted a religion. The
thief and all of his family were stoned to death.
Well
about four thousand years later what do Americans expect is going to
happen with incidents like Benghazi, not to mention enthroning
America's enemies in Egypt, Tunisia, and perhaps Syria? As everyone in
the Middle East understands, shows of weakness—and even worse of
self-flagellation, of apology and the loss of self-confidence—only
persuade your enemies to hit you harder.
In
the Biblical case, the war went much better after the scapegoat was
purged. Perhaps having found an explanation for the defeat restored
morale. And renewed victories—starting with the conquest of Ai by the
entire Israelite army—rebuilt credibility with the enemy and demoralized
them.
The
United States faces the problem of credibility but it isn’t going to
solve the issue by stoning a video-maker but by having a leader who
understands the nature of the enemy, that leadership trumps apology, and
that America’s enemies may be quaking but mainly with laughter.
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Barry
Rubin is director of the Global Research in International Affairs
(GLORIA) Center and editor of the Middle East Review of International
Affairs (MERIA) Journal. His latest book, Israel: An Introduction, has just been published by
Yale University Press. Other recent books include The Israel-Arab Reader (seventh edition), The Long War for Freedom: The Arab Struggle for Democracy in the Middle East (Wiley), and The Truth About Syria (Palgrave-Macmillan). The website of the GLORIA Center and of his blog, Rubin Reports. His original articles are published at PJMedia.
Professor Barry Rubin, Director, Global Research in International Affairs (GLORIA) Center http://www.gloria-center.org
The Rubin Report blog http://rubinreports.blogspot.com/
He is a featured columnist at PJM http://pajamasmedia.com/barryrubin/.
Editor, Middle East Review of International Affairs (MERIA) Journal http://www.gloria-center.org
Editor Turkish Studies,http://www.informaworld.com/smpp/title~db=all~content=t713636933%22
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