In order to understand Israel’s development as a nation, we must look not only to Scripture, but to archaeology, sociology, and other related disciplines to find the most likely possibilities. With his second book, scholar Ralph Hawkins compiles and interprets a far-reaching set of data to give his readers a picture of what the earliest days of Israel’s formation might have looked.

Hawkins, Associate Professor of Religious Studies at Averett University and a research associate with Horn Archaeological Museum, begins How Israel Became a People with an overview of the major scholarly positions on the Exodus and the habitation of Canaan. He presents evidence for both the early and late dates for the Exodus, suggesting that a later date (ca. thirteenth century BCE) has the stronger case.

If the late date is to be preferred, a host of archaeological evidence is available to challenge an uncritical reading of Joshua that views Israel as a powerful nation that took the Promised Land by force. The end of the Late Bronze II was marked by significant upheaval, thanks to Egypt’s waning power and the rise of nomadic peoples in Canaan. Evidence for a clear conquest is scant at best, and even shows that important cities such as Jericho were not even occupied during this time.

How, then, did Israel take possession of the Promised Land? Perhaps the question itself is misleading. Israel was not, according to the prevailing scholarly opinion as set forth by Hawkins, an established nation invading a territory. Rather, the nation likely began with a nomadic group devoted to Yahweh—possibly the Shasu. While they certainly may have immigrated to Canaan from some other place, it is also very likely that a considerable percentage of what would come to be Israel came from those already living in the region.

What, then, of the biblical account? Should we cast aside the idea of Conquest found in Joshua? No, Hawkins argues. Plenty of evidence exists for some coordinated military action on the part of a unified group of tribes. But we should remember that the bible is not history as moderns conceive it. Joshua is first and foremost a religious text. It is not concerned with conquest and destruction, except as they relate to religious concepts like obedience and offering. The focus of Joshua is homiletic: to make the point that faithfulness to Yahweh is the key to receiving the covenant promises given to Abraham.

How Israel Became a People is a thorough work of scholarship most suitable for use as a textbook in an academic setting. That is not to say that it has nothing to offer the average reader, however. Anyone with a desire to learn and the willingness to dive into the often murky waters of scholarly debate will find Hawkins’ work a helpful synthesis of the data available to those who love to study God’s work in making Israel a people.

In order to understand Israel’s development as a nation, we must look not only to Scripture, but to archaeology, sociology, and other related disciplines to find the most likely possibilities. With his second book, scholar Ralph Hawkins compiles and interprets a far-reaching set of data to give his readers a picture of what the earliest days of Israel’s formation might have looked.

Hawkins, Associate Professor of Religious Studies at Averett University and a research associate with Horn Archaeological Museum, begins How Israel Became a People with an overview of the major scholarly positions on the Exodus and the habitation of Canaan. He presents evidence for both the early and late dates for the Exodus, suggesting that a later date (ca. thirteenth century BCE) has the stronger case.

If the late date is to be preferred, a host of archaeological evidence is available to challenge an uncritical reading of Joshua that views Israel as a powerful nation that took the Promised Land by force. The end of the Late Bronze II was marked by significant upheaval, thanks to Egypt’s waning power and the rise of nomadic peoples in Canaan. Evidence for a clear conquest is scant at best, and even shows that important cities such as Jericho were not even occupied during this time.

How, then, did Israel take possession of the Promised Land? Perhaps the question itself is misleading. Israel was not, according to the prevailing scholarly opinion as set forth by Hawkins, an established nation invading a territory. Rather, the nation likely began with a nomadic group devoted to Yahweh—possibly the Shasu. While they certainly may have immigrated to Canaan from some other place, it is also very likely that a considerable percentage of what would come to be Israel came from those already living in the region.

                What, then, of the biblical account? Should we cast aside the idea of Conquest found in Joshua? No, Hawkins argues. Plenty of evidence exists for some coordinated military action on the part of a unified group of tribes. But we should remember that the bible is not history as moderns conceive it. Joshua is first and foremost a religious text. It is not concerned with conquest and destruction, except as they relate to religious concepts like obedience and offering. The focus of Joshua is homiletic: to make the point that faithfulness to Yahweh is the key to receiving the covenant promises given to Abraham.

                How Israel Became a People is a thorough work of scholarship most suitable for use as a textbook in an academic setting. That is not to say that it has nothing to offer the average reader, however. Anyone with a desire to learn and the willingness to dive into the often murky waters of scholarly debate will find Hawkins’ work a helpful synthesis of the data available to those who love to study God’s work in making Israel a people.