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God's Monsters: Vengeful Spirits, Deadly Angels, Hybrid Creatures, and Divine Hitmen of the Bible
What do the angels of death and other monstrous beings sent by God truly tell us about the Divine?
The Bible is full of giants tromp through the land of milk and honey; Leviathan swims through the wine-dark sea. What we often believe is that God reliably vanquishes the monsters and protects us from harm. But when we look closer, we find that most of these monsters aren't God's opponents--they are God's entourage. These shape-shifters, boundary crossers, and hybrid creatures often act with stunning brutality, all in God's employ. In fact, every type of peculiar being in God's company threatens, injures, tortures, or kills on behalf of the divine will. And each type of monster reflects a facet of God's own monstrosity.
Confronting God's monsters--and the God-monster--may be uncomfortable, but the Bible is richer for their presence. The biblical writers' unflinching depictions of the monstrous God create space for our own grief, anger, dissatisfaction, and protest. God's Monsters invites us to wrestle honestly and rigorously with the monstrosity of the biblical God, perhaps to discover that if God can be held accountable, so too can those in God's entourage.
The Bible is full of giants tromp through the land of milk and honey; Leviathan swims through the wine-dark sea. What we often believe is that God reliably vanquishes the monsters and protects us from harm. But when we look closer, we find that most of these monsters aren't God's opponents--they are God's entourage. These shape-shifters, boundary crossers, and hybrid creatures often act with stunning brutality, all in God's employ. In fact, every type of peculiar being in God's company threatens, injures, tortures, or kills on behalf of the divine will. And each type of monster reflects a facet of God's own monstrosity.
Confronting God's monsters--and the God-monster--may be uncomfortable, but the Bible is richer for their presence. The biblical writers' unflinching depictions of the monstrous God create space for our own grief, anger, dissatisfaction, and protest. God's Monsters invites us to wrestle honestly and rigorously with the monstrosity of the biblical God, perhaps to discover that if God can be held accountable, so too can those in God's entourage.
304 pages, Kindle Edition
Published October 31, 2023
89 people are currently reading
1498 people want to read
About the author
Esther J. Hamori
4 books14 followersProfessor Esther J. Hamori earned her B.A. at Sarah Lawrence College with a major in Violin Performance in 1994. She received the M.Div. at Yale Divinity School in 1997, and her Ph.D. from the Department of Hebrew and Judaic Studies at New York University in 2004. Before joining the Union faculty she was a Visiting Assistant Professor of Hebrew Bible in the Department of Near Eastern Studies at Cornell University, and visiting faculty at Sarah Lawrence College.
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Displaying 1 - 30 of 137 reviews
January 30, 2024
Found this book on the short-list for a Bram Stoker award. The premise of closely reading the Bible's monstrous sections, and specifically the numerous occasions where God acts like a monster, intrigued me. Even as a child, I found the religious interpretation of God as "Holy, Holy, Holy" inconsistent with the same dude who murders all of Job's family on a gamble with the devil. It's also God who sends multitudes to Hell, not the devil. It's God who "hardens" Pharaoh's heart and then punishes him for it. King Herod is the one who kills a bunch of firstborn children, the vile beast! But oh wait, God did the same thing. What's up with all the murder and manipulation? Is Christianity nothing but mass Stockholm syndrome?
Esther Hamori, professor at Union Theological Seminary, dares to take on the task of analyzing God's monstrosity. Much to my delight, she doesn't recycle centuries-old interpretations that scrub God's image. Instead, she points out just about every demonic act conducted by God and describes it as such. At one point she even notes that, by using the Bible's own criteria for entering Heaven, there's no way God's getting in.
But Hamori's perspective is also interesting because she's not here to trash the Bible. She is, after all, a popular professor at a respected seminary school--and, it's worth noting, this book is written for a Christian audience. She does, however, appropriately read the Bible as a literary anthology written at various points in history by writers who were trying to make sense of the world. Ultimately, she praises God's monstrosity because it helps us understand the mindset of these writers in a way that's similar to the characterization of Zeus by ancient Greeks.
Phrased in another way, in both Old and New Testament, God's monstrosity tells us about the writers' desire for power, desire to explain hardships, and desire to develop religious thought that is as complex as the world around them.
For those unfamiliar with Christian institutionalization, you may not realize just how daring of a perspective this is. But it's right there in the Bible, over and over and over and over again. Hamori does a superb job making her point in a way that's entertaining and not here to challenge any one's beliefs. She provides the textual evidence and perspective, the reader decides what to do with the information.
Esther Hamori, professor at Union Theological Seminary, dares to take on the task of analyzing God's monstrosity. Much to my delight, she doesn't recycle centuries-old interpretations that scrub God's image. Instead, she points out just about every demonic act conducted by God and describes it as such. At one point she even notes that, by using the Bible's own criteria for entering Heaven, there's no way God's getting in.
But Hamori's perspective is also interesting because she's not here to trash the Bible. She is, after all, a popular professor at a respected seminary school--and, it's worth noting, this book is written for a Christian audience. She does, however, appropriately read the Bible as a literary anthology written at various points in history by writers who were trying to make sense of the world. Ultimately, she praises God's monstrosity because it helps us understand the mindset of these writers in a way that's similar to the characterization of Zeus by ancient Greeks.
Phrased in another way, in both Old and New Testament, God's monstrosity tells us about the writers' desire for power, desire to explain hardships, and desire to develop religious thought that is as complex as the world around them.
For those unfamiliar with Christian institutionalization, you may not realize just how daring of a perspective this is. But it's right there in the Bible, over and over and over and over again. Hamori does a superb job making her point in a way that's entertaining and not here to challenge any one's beliefs. She provides the textual evidence and perspective, the reader decides what to do with the information.
April 28, 2024
Is God a monster? That’s the question at the centre of this book. If you, like me, are a devout Christian, this book will push you out of your comfort zone…and that’s not necessarily a bad thing.
Though I disagreed with many of the author’s theological conclusions, they were well-researched and well-argued. I can see why her seminary class is popular!
I loved that this book shed a light on the supernatural creatures of the Bible. It’s a reminder that this world is a mysterious and often dangerous place, whether you believe these Biblical beasts are literal or mythological. I found the author’s reaction to Biblical depictions of demons particularly resonated with me:
“When I read these ancient expressions of invisible, impersonal danger, I recognize something in them. I sense in these disembodied personifications of harm, as in the rest of the divine entourage too, that the ancient authors understood something about the precarious experience of life in this world.”
Overall, this book was super intriguing, and I would recommend it to people across the faith spectrum.
Though I disagreed with many of the author’s theological conclusions, they were well-researched and well-argued. I can see why her seminary class is popular!
I loved that this book shed a light on the supernatural creatures of the Bible. It’s a reminder that this world is a mysterious and often dangerous place, whether you believe these Biblical beasts are literal or mythological. I found the author’s reaction to Biblical depictions of demons particularly resonated with me:
“When I read these ancient expressions of invisible, impersonal danger, I recognize something in them. I sense in these disembodied personifications of harm, as in the rest of the divine entourage too, that the ancient authors understood something about the precarious experience of life in this world.”
Overall, this book was super intriguing, and I would recommend it to people across the faith spectrum.
December 6, 2023
*One of my best books of 2023*
God's Monsters offers an engaging, thought-provoking read. In it, Esther J. Hamori explores Torah and Bible stories of the sort that leave many uncomfortable and that are difficult to reconcile with the current understanding of a loving g-d. She also demonstrates that the general view that Old Testament = vengeance and New Testament = love is nothing less than wishful thinking.
This may sound like an odd choice, but God's Monsters is actually one of the books I'm buying multiple copies of to give as presents this year. Partly this is because God's Monsters is such a *smart* book. Partly it's because Hamori is a delightful prose stylist, one with a gift for language that manages to make us laugh—or at least wryly smile—while wrestling with difficult questions. Going in, I had no idea how many times I would pause in my reading to share passages aloud. Who knew that a book about "vengeful spirits, deadly angels, hybrid creatures, and divine hitmen" would inspire this kind of sharing?
Hamori confronts us with some of g-d's most inexplicable moments. Why torment Job who remains faithful regardless of the abuse he's subjected to? Why the almost instantaneous moments of genocide? Why angels who are devoted to destruction? Hamori explores these questions referencing the original texts, historical context, and theological evolution over the millennia. There really aren't any answers, but that doesn't make this kind of examination pointless.
If you're looking for theological certitude, God's Monsters will be of no help whatsoever. But if you like wrestling with imponderables, you'll find yourself deeply satisfied.
I received a free electronic review copy of this title from the publisher via Edelweiss; the opinions are my own.
God's Monsters offers an engaging, thought-provoking read. In it, Esther J. Hamori explores Torah and Bible stories of the sort that leave many uncomfortable and that are difficult to reconcile with the current understanding of a loving g-d. She also demonstrates that the general view that Old Testament = vengeance and New Testament = love is nothing less than wishful thinking.
This may sound like an odd choice, but God's Monsters is actually one of the books I'm buying multiple copies of to give as presents this year. Partly this is because God's Monsters is such a *smart* book. Partly it's because Hamori is a delightful prose stylist, one with a gift for language that manages to make us laugh—or at least wryly smile—while wrestling with difficult questions. Going in, I had no idea how many times I would pause in my reading to share passages aloud. Who knew that a book about "vengeful spirits, deadly angels, hybrid creatures, and divine hitmen" would inspire this kind of sharing?
Hamori confronts us with some of g-d's most inexplicable moments. Why torment Job who remains faithful regardless of the abuse he's subjected to? Why the almost instantaneous moments of genocide? Why angels who are devoted to destruction? Hamori explores these questions referencing the original texts, historical context, and theological evolution over the millennia. There really aren't any answers, but that doesn't make this kind of examination pointless.
If you're looking for theological certitude, God's Monsters will be of no help whatsoever. But if you like wrestling with imponderables, you'll find yourself deeply satisfied.
I received a free electronic review copy of this title from the publisher via Edelweiss; the opinions are my own.
July 28, 2024
If you were wondering, the opposite of Occam’s razor is Occam’s duct tape which is when someone approaches a problem with a ridiculously large number of assumptions…
I heard this book advertised on a radio programme as being a ‘witty, ‘insightful’ ‘intelligent’ analysis of mythical creatures within the Bible. My interest was piqued, especially after hearing that it was written by a Dr at a seminary school.
Unfortunately what I read was not fact, nor any of the above. Instead it came across as one individual’s personal opinion, using this book as a way to get back at God because they are angry at him.
This is achieved through misquotation, over sensationalism, and emotive language.
The inferences made in this book are truly a wonder. How the author manages to link some of her thoughts to the passages used to justify them are a stretch, and her ability to present opinion as fact is impressive.
I question the author’s motives for writing this book, and did not learn any new or groundbreaking facts, but merely ideas twisted to fit their narrative.
~For a ‘Christian book’ there is no reference to the Holy Spirit or Trinity, Jesus is mentioned twice, there is also no reference to God’s sovereignty, divinity, or the depravity of humanity.
~ In the passage on Isaiah where he sees the glory of God and is purified by a seraphim, the author claims this is a form of torture/mutilation.
~The same passage in Exodus is used to claim that both God and Angels shape-shift, assuming they are basically the same, and that this ability also somehow them monstrous.
~Poetic language and hyperbole is not recognised within the poetic literature of the Bible, it is all treated as literal unless it suits the author.
~The symbolism of Leviathan as primordial chaos is not recognised, but instead Leviathan is deemed as God’s own pet and masterpiece of his creation.
~In Numbers, once the promised land is scouted, the author claims that God advocates for cannibalism of minorities because of the verse ‘do not be afraid of the people or the land because we will devour them.’
~The use of Hebrew translation is cherry picked to prove her points, but then not used when it could render her points moot.
~The author is completely reductive within certain chapters, and completely over complicated in others, again to suit her agenda. For example she claims that God wants to kill Balam for following God’s orders but fails to mention that Balam wasn’t actually following God but instead following money.
~‘Psychological analysis’ of biblical characters is complete conjecture and the author cannot speak for them in a book which is meant to present fact.
~God is continually referred to as an ‘abusive partner’, ‘gaslighter’, ‘heavenly mob boss’, ‘corrupt judge’, ‘father of lies’ and ‘monster of monsters’
- if that’s your opinion, fine but it certainly isn’t fact.
~ Painstaking detail is gone into to describe certain facts as mystical, hidden and spooky, such as the angels being truly scary beings in the Bible, (hence ‘Do not be afraid.’) This is not a revelation unless your idea of angels is kids in nativity plays. The fact of God and His beings being powerful (and therefore terrifying) is not hidden in the Bible.
I really could go on, but as you can probably tell by my poor penmanship I am tired.
One thing I’ll give the author credit for is her analysis of cherubim as dimorphic creatures (gateway guardians) in comparison to creatures of other myths from the same era/location.
I heard this book advertised on a radio programme as being a ‘witty, ‘insightful’ ‘intelligent’ analysis of mythical creatures within the Bible. My interest was piqued, especially after hearing that it was written by a Dr at a seminary school.
Unfortunately what I read was not fact, nor any of the above. Instead it came across as one individual’s personal opinion, using this book as a way to get back at God because they are angry at him.
This is achieved through misquotation, over sensationalism, and emotive language.
The inferences made in this book are truly a wonder. How the author manages to link some of her thoughts to the passages used to justify them are a stretch, and her ability to present opinion as fact is impressive.
I question the author’s motives for writing this book, and did not learn any new or groundbreaking facts, but merely ideas twisted to fit their narrative.
~For a ‘Christian book’ there is no reference to the Holy Spirit or Trinity, Jesus is mentioned twice, there is also no reference to God’s sovereignty, divinity, or the depravity of humanity.
~ In the passage on Isaiah where he sees the glory of God and is purified by a seraphim, the author claims this is a form of torture/mutilation.
~The same passage in Exodus is used to claim that both God and Angels shape-shift, assuming they are basically the same, and that this ability also somehow them monstrous.
~Poetic language and hyperbole is not recognised within the poetic literature of the Bible, it is all treated as literal unless it suits the author.
~The symbolism of Leviathan as primordial chaos is not recognised, but instead Leviathan is deemed as God’s own pet and masterpiece of his creation.
~In Numbers, once the promised land is scouted, the author claims that God advocates for cannibalism of minorities because of the verse ‘do not be afraid of the people or the land because we will devour them.’
~The use of Hebrew translation is cherry picked to prove her points, but then not used when it could render her points moot.
~The author is completely reductive within certain chapters, and completely over complicated in others, again to suit her agenda. For example she claims that God wants to kill Balam for following God’s orders but fails to mention that Balam wasn’t actually following God but instead following money.
~‘Psychological analysis’ of biblical characters is complete conjecture and the author cannot speak for them in a book which is meant to present fact.
~God is continually referred to as an ‘abusive partner’, ‘gaslighter’, ‘heavenly mob boss’, ‘corrupt judge’, ‘father of lies’ and ‘monster of monsters’
- if that’s your opinion, fine but it certainly isn’t fact.
~ Painstaking detail is gone into to describe certain facts as mystical, hidden and spooky, such as the angels being truly scary beings in the Bible, (hence ‘Do not be afraid.’) This is not a revelation unless your idea of angels is kids in nativity plays. The fact of God and His beings being powerful (and therefore terrifying) is not hidden in the Bible.
I really could go on, but as you can probably tell by my poor penmanship I am tired.
One thing I’ll give the author credit for is her analysis of cherubim as dimorphic creatures (gateway guardians) in comparison to creatures of other myths from the same era/location.
February 11, 2024
One thing I can definitely say for Ms. Hamori is that she's presented a peculiar new brew of scripture bashing different from any I've encountered before.
On the one hand, she does a better job of taking scripture at its own word (selectively). If I had to characterize her approach it's "look, isn't this weird and crazy!" And in so doing, she recognizes and is honest about some of the more difficult, puzzling, or downright weird passages in scripture. However, by the end of the book she removes all doubt as to her position, revealing that she believes God to be the true monster of the Scriptures. AT LEAST she still acknowledges that He is omnipotent. But she hates him, clearly. My guess is that she would say she doesn't even really believe him to exist. A few passages indicate that she may still be a practicing (but non-believing) Jew. Which is super strange, because she thinks the (fictional) God of the founding scriptures of her religion (supposedly) depict him as evil.
...So, why did I give it 3-stars? Well, she does a pretty bang-up job of rounding up all the weirdest, hardest passages of scripture and turning them around and around like a diamond in the light. For a believing Christian (who can stomach her hateful language) it's actually a helpful romp through those "problem passages." Personally, I believe that God intends us to struggle through the interpretation of these passages. While I would've preferred to read a book like this written by a believer, there is a certain flair and freeness of interpretation that comes with someone writing from the author's, *unique* perspective.
Praying for you, Ms. Hamori.
On the one hand, she does a better job of taking scripture at its own word (selectively). If I had to characterize her approach it's "look, isn't this weird and crazy!" And in so doing, she recognizes and is honest about some of the more difficult, puzzling, or downright weird passages in scripture. However, by the end of the book she removes all doubt as to her position, revealing that she believes God to be the true monster of the Scriptures. AT LEAST she still acknowledges that He is omnipotent. But she hates him, clearly. My guess is that she would say she doesn't even really believe him to exist. A few passages indicate that she may still be a practicing (but non-believing) Jew. Which is super strange, because she thinks the (fictional) God of the founding scriptures of her religion (supposedly) depict him as evil.
...So, why did I give it 3-stars? Well, she does a pretty bang-up job of rounding up all the weirdest, hardest passages of scripture and turning them around and around like a diamond in the light. For a believing Christian (who can stomach her hateful language) it's actually a helpful romp through those "problem passages." Personally, I believe that God intends us to struggle through the interpretation of these passages. While I would've preferred to read a book like this written by a believer, there is a certain flair and freeness of interpretation that comes with someone writing from the author's, *unique* perspective.
Praying for you, Ms. Hamori.
May 18, 2024
1.5 stars rounded up!
I thought this was going to be information on the "strange creatures" found in the Bible. She does give information on them, but with the presupposition that God Himself is a monster, a corrupt mob boss, a tyrant, bad, and even evil.
It was hard to stomach just how low she thought of God. Her sarcasm and jabs at God's judgment over an evil and rebellious people were out right annoying.
I failed to see that Bart Ehrman recommended this book!
She does go over some pretty interesting verses found in the Bible, but she presumes God is torturing people because He can, not because these same people were doing atrocious things. It's like calling God evil for sending a plague to destroy the Nazis. She never mentions God's patience or compassion, and her last chapter is dedicated to calling God Himself a monster.
If He is so malicious and revels in torture porn, like she says, I wouldn't be writing a book about it - He might get mad at you, and no one wants that.
As a depraved Christian who is saved by grace, this book offended me. Ms. Hamori doesn't understand how tender, compassionate, and long suffering God is. Yes, He will, with justice, pour out His wrath on many, but He also was willing to drink that wrath to spend eternity with us.
I'll end with this: I dont mind people having different opinions than me, but the low blows and side remarks were not funny to me. I have a very open mind and love listening to opposing views, but ad hominem comments towards God fell flat for me. This book would have been amazing without them, and because there were so many, I had to give it a low score.
I felt misled by the cover and the title.
I thought this was going to be information on the "strange creatures" found in the Bible. She does give information on them, but with the presupposition that God Himself is a monster, a corrupt mob boss, a tyrant, bad, and even evil.
It was hard to stomach just how low she thought of God. Her sarcasm and jabs at God's judgment over an evil and rebellious people were out right annoying.
I failed to see that Bart Ehrman recommended this book!
She does go over some pretty interesting verses found in the Bible, but she presumes God is torturing people because He can, not because these same people were doing atrocious things. It's like calling God evil for sending a plague to destroy the Nazis. She never mentions God's patience or compassion, and her last chapter is dedicated to calling God Himself a monster.
If He is so malicious and revels in torture porn, like she says, I wouldn't be writing a book about it - He might get mad at you, and no one wants that.
As a depraved Christian who is saved by grace, this book offended me. Ms. Hamori doesn't understand how tender, compassionate, and long suffering God is. Yes, He will, with justice, pour out His wrath on many, but He also was willing to drink that wrath to spend eternity with us.
I'll end with this: I dont mind people having different opinions than me, but the low blows and side remarks were not funny to me. I have a very open mind and love listening to opposing views, but ad hominem comments towards God fell flat for me. This book would have been amazing without them, and because there were so many, I had to give it a low score.
I felt misled by the cover and the title.
June 4, 2023
“Who are the monsters skulking through the pages of the Bible, and what do they tell us about their God?”
With accessible prose underpinned by solid scholarship, Esther J. Hamori does an excellent job of orienting the Bible (and its monsters) within a wider ancient Southwest Asian framework, challenging us as readers to answer this very question for ourselves. Reminding us again and again that "all translation is interpretation," she encourages us to consider if and how scripture has been sanitized, while simultaneously showing us that a domesticated Bible is not the same thing as a domesticated God.
Although I initially found the rhythm of my reading interrupted by my own eye-rolling—basically, methods that no doubt work well in a lecture-and-discussion format, including short tangent-rants and constant pop-culture allusions (seriously—So. Many. Movie. References.), don’t work quite as well on the page—I quickly discovered that the more I read, the more I wanted to read. In the end, I stayed up reading through the night, stopping only to refill my water glass and pre-order my own copy of the book.
My final verdict: Hamori peers unblinking into the abyss and, like the best of mentors, invites us to stand beside her, look for ourselves, and contemplate a complex God. Like a favorite monster-of-the-week television series (I’m looking at you, Buffy), God’s Monsters builds from a groan-worthy introduction to an unputdownable finale. I can’t wait to read it again.
[I received an electronic ARC of this title in exchange for an honest review.]
With accessible prose underpinned by solid scholarship, Esther J. Hamori does an excellent job of orienting the Bible (and its monsters) within a wider ancient Southwest Asian framework, challenging us as readers to answer this very question for ourselves. Reminding us again and again that "all translation is interpretation," she encourages us to consider if and how scripture has been sanitized, while simultaneously showing us that a domesticated Bible is not the same thing as a domesticated God.
Although I initially found the rhythm of my reading interrupted by my own eye-rolling—basically, methods that no doubt work well in a lecture-and-discussion format, including short tangent-rants and constant pop-culture allusions (seriously—So. Many. Movie. References.), don’t work quite as well on the page—I quickly discovered that the more I read, the more I wanted to read. In the end, I stayed up reading through the night, stopping only to refill my water glass and pre-order my own copy of the book.
My final verdict: Hamori peers unblinking into the abyss and, like the best of mentors, invites us to stand beside her, look for ourselves, and contemplate a complex God. Like a favorite monster-of-the-week television series (I’m looking at you, Buffy), God’s Monsters builds from a groan-worthy introduction to an unputdownable finale. I can’t wait to read it again.
[I received an electronic ARC of this title in exchange for an honest review.]
December 4, 2023
seraphim snakes, shapeshifters, realm crossers, and other friends of God.
boy, does this book turn your cute angelology and demonology on its head! I love the wild world of Hamori’s monsters and how she breathes new life into these well known and tamed stories. but when the red thread of God being the actual monster, liar, and manipulator, at first a background noise, develops into then the main motive, it smells of personal trauma at worst or of wrestling with the angel at best.
the tone is that of a someone trying to convince his friend that his partner is toxic.
boy, does this book turn your cute angelology and demonology on its head! I love the wild world of Hamori’s monsters and how she breathes new life into these well known and tamed stories. but when the red thread of God being the actual monster, liar, and manipulator, at first a background noise, develops into then the main motive, it smells of personal trauma at worst or of wrestling with the angel at best.
the tone is that of a someone trying to convince his friend that his partner is toxic.
November 3, 2023
“I would pay good money to see a horror, ballet of this scene,“ she states, referring to the rise of the corpses in Isaiah. This book would have been a phenomenal resource during my mythology course in college. The way she breaks down the consistent and inconsistent interpretations of biblical texts was very approachable. The monsters at God’s command are fit for a silver screen horror adaptation. Modern society has been given softer versions of many of these creatures throughout various biblical rewrites. It was captivating to view them through a new analytical lens.
I do wonder how much drama the pearl clutchers are going to make of the multitude of contextually great and terrible acts of God, represented in this book. Given her sense of humor throughout the book, I’m sure this theological professor is well-versed in combating those whose faith relies upon rainbows and cherubic angels to feel warm and fuzzy.
I do wonder how much drama the pearl clutchers are going to make of the multitude of contextually great and terrible acts of God, represented in this book. Given her sense of humor throughout the book, I’m sure this theological professor is well-versed in combating those whose faith relies upon rainbows and cherubic angels to feel warm and fuzzy.
April 17, 2024
Incredibly dry
Read
December 26, 2023This review first appeared on my blog, BookishlyJewish
When Esther J. Hamori’s book, God's Monsters, popped up on the BookishlyJewish Suggest A Book form, I was pretty excited. I’m not sure who submitted it, anyone is welcome to suggest a book, but this individual had clearly been paying attention to my personal reading choices. I have often written about my love for Jewish mythical beasts and my own use of them in my fiction. A book about monsters written by a professor at the Union Theological Seminary had the potential to be interesting AND provide fodder for future stories. I was in.
Those expectations were met. The book is written with a humorous style that helps make some of the drier, research heavy, portions come life. There are many pop culture references (a lot of which I admittedly did not get. I’m an honest woman about my less than full participation in the cultural zeitgeist), but also stories about the authors own experience of monstrosity and a few footnotes attributing images or quotes to her students. Several of the detailed creatures have already appeared in my writing and they will continue to do so in a more nuanced way now that I have a new perspective on them. However, what struck me most was how the book drove me to think deeply about the creator of these creatures, namely God.
The book has a central thesis, building towards the final chapter, in which we explore God as a monster. The picture painted is not a pretty one, but that is to be expected when our only source information are passages relating to biblical monsters. There is definitely a lot to learn about the creator and deployer of these monsters, but it felt a little false to do so in a vacuum ignoring any and all other aspects of God. I didn’t fully connect to this last chapter, partially because I felt it was too little too late. The chapter was fairly short, and by keeping it as a grand finale instead of scattering some of the very deep insights it contains throughout the book, the author lost me along the way. I had formed my own conclusions by that point, not all of which dovetailed with the books.
That doesn't mean it was a waste. It simply means I enjoyed the book in a way that is perhaps different than what Dr. Hamori intended, which is never a bad thing. This philosophical kind of reading required me to pause after each chapter to work through some very complex thoughts. While the books ultimate premise might not have convinced me, I did learn quite a bit, and found my own conclusions satisfying.
At this point, I hope you’re wondering what those conclusions are, because I’ve pretty much already decided to share them. But first I'd like to include a few content notes as the BookishlyJewish readership encompasses a wide variety of religious thought and practice. The book contains not only descriptions of monsters from the Hebrew Bible but also some from newer Christian writings. Dr. Hamori correctly uses the term "Hebrew Bible" rather than the misleading and somewhat derogatory “Old Testament." She also addresses the innate struggle in gendering God and explains the various choices made in the book on this topic. I appreciated this a great deal. However, as a person that grew up as an Orthodox Jew, I was interested in the Christian passages only for what they could tell me about Christianity. I did not consider them valid evidence or contributions about the nature of my God, because I’m not Christian. Any picture of God emerging from Christian writing is not relevant to me, but it is relevant to a great deal of other people who do believe those writings to be divinely inspired.
Which brings me to my next point, one that helps form many of my conclusions drawn from the evidence presented in the book. Dr. Hamori often refers to authorship of both bibles and the implication is that these are human texts, not necessarily the word of God. However, if a person does not believe these books were divinely inspired, it’s pretty hard to claim they actually say something about the nature of God. A bunch of made up stories or hallucinations from would be prophets, are not exactly valid evidence. They don’t say anything about a divine being who had nothing to do with their creation. Indeed, some who hold that the Bible is a solely human creation may not even believe there is a God in the first place. Certainly lots of Jews do not believe in God. So what then are those readers to glean from all the arguments in the book?
I can't answer that for every reader, but for me that view would mean that these writings tell us about the people who wrote them. We see what their perception of God was, how it differs from the prevailing one today, and how they may have needed something or someone to blame their troubles on. The book of Job, which the author repeatedly cites as one of Gods worst offenses, handily proves this point. Bad things happen to good people. To prevent all of us from collapsing beneath the weight of that knowledge, someone or something needs to take the blame. God is the easiest target. They are all powerful, can do no wrong, and are also very handily not comprehensible to humanity. We can lay our burden at Gods feet and promptly forget about it all because we could not possibly understand the ways of God. Frankly, being responsible for all the worlds ills, including death and plague, is a beating that only a God figure is strong enough to withstand. In her last chapter Hamori touches on this idea of comfort in a God that also dwells in the dark places, and I would have loved to see it expanded.
But what about those, like myself, who do believe in some form of God and who feel that at least some of these writings were divinely inspired? I can’t answer this questions for the Christian’s, because as previously mentioned, I’m not Christian. Indeed, some of the quoted Christian passages were a pretty wild ride for a first time reader. I will focus solely on a Jewish perspective, and I would pose that from the Jewish tradition, very little quoted from the Hebrew Bible is surprising. Jews have never romanticized our angels into the winged cherubs found on Hallmark greeting cards. From the very first chapter of our Bible we are told that humans were created in Gods image. Which means we have to look no further than ourselves for connection and understanding. Humanity is both utterly perfect and utterly flawed. We are capable of extreme kindness, but we also daily see proof of our epic ability to behave like monsters. Part of this is our own free will, but where do these desires come from if not from the one who made us?
I am not a Rabbi or a biblical scholar, but I struggle to find a passage in Judaism that insists God is perfection personified. All knowing, incomprehensible, all powerful. Sure, that is definitely in some liturgy somewhere. But it may not be heretical to suggest that God, and their many creations, is flawed. Indeed, repairing a flawed world is a central tenet for many branches of Judaism. Which begs the question of why God set us such a task and partnered with humans in this way if they could create a flawless world instead. There are many answers, including pretty theories about God desiring to reward us, but those have always been to forcefully saccharine to ring true to me. Plus, they require too much suffering for one righteous human to reap their reward. I would instead wonder if God too is seeking to repair and understand a flawed nature of their own. We cannot understand God, but we can understand ourselves, and that’s the closest we’re going to get. And boy are we ever flawed.
It’s been awhile since I thought so deeply on a religious topic. Perhaps in another life, had I been born to a different gender or life circumstances, I might actually have been a Rabbi or theologian. I’ve always enjoyed learning about the worlds various religions. Perhaps there may yet be a second act for me in Jewish nonfiction writing. Who knows? The possibilities are endless. After all, I contain a spark of God within me, and I have Dr. Hamori to thank for reminding me of that.
Note: BookishlyJewish received a free review copy of this book after contacting the publisher when the book was suggested through our Suggest a Book Form.
When Esther J. Hamori’s book, God's Monsters, popped up on the BookishlyJewish Suggest A Book form, I was pretty excited. I’m not sure who submitted it, anyone is welcome to suggest a book, but this individual had clearly been paying attention to my personal reading choices. I have often written about my love for Jewish mythical beasts and my own use of them in my fiction. A book about monsters written by a professor at the Union Theological Seminary had the potential to be interesting AND provide fodder for future stories. I was in.
Those expectations were met. The book is written with a humorous style that helps make some of the drier, research heavy, portions come life. There are many pop culture references (a lot of which I admittedly did not get. I’m an honest woman about my less than full participation in the cultural zeitgeist), but also stories about the authors own experience of monstrosity and a few footnotes attributing images or quotes to her students. Several of the detailed creatures have already appeared in my writing and they will continue to do so in a more nuanced way now that I have a new perspective on them. However, what struck me most was how the book drove me to think deeply about the creator of these creatures, namely God.
The book has a central thesis, building towards the final chapter, in which we explore God as a monster. The picture painted is not a pretty one, but that is to be expected when our only source information are passages relating to biblical monsters. There is definitely a lot to learn about the creator and deployer of these monsters, but it felt a little false to do so in a vacuum ignoring any and all other aspects of God. I didn’t fully connect to this last chapter, partially because I felt it was too little too late. The chapter was fairly short, and by keeping it as a grand finale instead of scattering some of the very deep insights it contains throughout the book, the author lost me along the way. I had formed my own conclusions by that point, not all of which dovetailed with the books.
That doesn't mean it was a waste. It simply means I enjoyed the book in a way that is perhaps different than what Dr. Hamori intended, which is never a bad thing. This philosophical kind of reading required me to pause after each chapter to work through some very complex thoughts. While the books ultimate premise might not have convinced me, I did learn quite a bit, and found my own conclusions satisfying.
At this point, I hope you’re wondering what those conclusions are, because I’ve pretty much already decided to share them. But first I'd like to include a few content notes as the BookishlyJewish readership encompasses a wide variety of religious thought and practice. The book contains not only descriptions of monsters from the Hebrew Bible but also some from newer Christian writings. Dr. Hamori correctly uses the term "Hebrew Bible" rather than the misleading and somewhat derogatory “Old Testament." She also addresses the innate struggle in gendering God and explains the various choices made in the book on this topic. I appreciated this a great deal. However, as a person that grew up as an Orthodox Jew, I was interested in the Christian passages only for what they could tell me about Christianity. I did not consider them valid evidence or contributions about the nature of my God, because I’m not Christian. Any picture of God emerging from Christian writing is not relevant to me, but it is relevant to a great deal of other people who do believe those writings to be divinely inspired.
Which brings me to my next point, one that helps form many of my conclusions drawn from the evidence presented in the book. Dr. Hamori often refers to authorship of both bibles and the implication is that these are human texts, not necessarily the word of God. However, if a person does not believe these books were divinely inspired, it’s pretty hard to claim they actually say something about the nature of God. A bunch of made up stories or hallucinations from would be prophets, are not exactly valid evidence. They don’t say anything about a divine being who had nothing to do with their creation. Indeed, some who hold that the Bible is a solely human creation may not even believe there is a God in the first place. Certainly lots of Jews do not believe in God. So what then are those readers to glean from all the arguments in the book?
I can't answer that for every reader, but for me that view would mean that these writings tell us about the people who wrote them. We see what their perception of God was, how it differs from the prevailing one today, and how they may have needed something or someone to blame their troubles on. The book of Job, which the author repeatedly cites as one of Gods worst offenses, handily proves this point. Bad things happen to good people. To prevent all of us from collapsing beneath the weight of that knowledge, someone or something needs to take the blame. God is the easiest target. They are all powerful, can do no wrong, and are also very handily not comprehensible to humanity. We can lay our burden at Gods feet and promptly forget about it all because we could not possibly understand the ways of God. Frankly, being responsible for all the worlds ills, including death and plague, is a beating that only a God figure is strong enough to withstand. In her last chapter Hamori touches on this idea of comfort in a God that also dwells in the dark places, and I would have loved to see it expanded.
But what about those, like myself, who do believe in some form of God and who feel that at least some of these writings were divinely inspired? I can’t answer this questions for the Christian’s, because as previously mentioned, I’m not Christian. Indeed, some of the quoted Christian passages were a pretty wild ride for a first time reader. I will focus solely on a Jewish perspective, and I would pose that from the Jewish tradition, very little quoted from the Hebrew Bible is surprising. Jews have never romanticized our angels into the winged cherubs found on Hallmark greeting cards. From the very first chapter of our Bible we are told that humans were created in Gods image. Which means we have to look no further than ourselves for connection and understanding. Humanity is both utterly perfect and utterly flawed. We are capable of extreme kindness, but we also daily see proof of our epic ability to behave like monsters. Part of this is our own free will, but where do these desires come from if not from the one who made us?
I am not a Rabbi or a biblical scholar, but I struggle to find a passage in Judaism that insists God is perfection personified. All knowing, incomprehensible, all powerful. Sure, that is definitely in some liturgy somewhere. But it may not be heretical to suggest that God, and their many creations, is flawed. Indeed, repairing a flawed world is a central tenet for many branches of Judaism. Which begs the question of why God set us such a task and partnered with humans in this way if they could create a flawless world instead. There are many answers, including pretty theories about God desiring to reward us, but those have always been to forcefully saccharine to ring true to me. Plus, they require too much suffering for one righteous human to reap their reward. I would instead wonder if God too is seeking to repair and understand a flawed nature of their own. We cannot understand God, but we can understand ourselves, and that’s the closest we’re going to get. And boy are we ever flawed.
It’s been awhile since I thought so deeply on a religious topic. Perhaps in another life, had I been born to a different gender or life circumstances, I might actually have been a Rabbi or theologian. I’ve always enjoyed learning about the worlds various religions. Perhaps there may yet be a second act for me in Jewish nonfiction writing. Who knows? The possibilities are endless. After all, I contain a spark of God within me, and I have Dr. Hamori to thank for reminding me of that.
Note: BookishlyJewish received a free review copy of this book after contacting the publisher when the book was suggested through our Suggest a Book Form.
August 4, 2025
This book was very hard to get through--the only reason I didn't DNF is because of some stubborn desire to finish what I started. I love the premise of doing a deep dive on the "monsters" of the Bible (it's something I love to study and teach about myself, but I come away with a 100% different perspective than the author). While I saw one review critiquing the author's point of view, I didn't realize just how bad it was: This book could be a case study in how to approach something with the least charitable view possible. It seems that the author has decided to blame God for her brother's death (she admits this is why she started down the path that resulted in this book), and the hate for the biblical God is palpable. The author has no problems using and mixing through literal readings, poetic readings, mythological readings, unique takes on Hebrew and Greek words, ripping things out of context, ignoring the obvious, using outdated scholarship, and more--whatever it takes to paint God in the worst light possible (all while making constant references to various movie scenes).
If you're still reading this review, here are some bits to give you a taste of the book: God gaslights Adam and Eve, Balaam is the good guy, Herod should have been treated well and God condemned instead, the Nephilim is non-historical but the nugget of truth behind it is actually about LGBTQ issues and indigenous peoples' land grabs, and the concluding chapter is that the biblical God is the true monster.
If you're still reading this review, here are some bits to give you a taste of the book: God gaslights Adam and Eve, Balaam is the good guy, Herod should have been treated well and God condemned instead, the Nephilim is non-historical but the nugget of truth behind it is actually about LGBTQ issues and indigenous peoples' land grabs, and the concluding chapter is that the biblical God is the true monster.
March 22, 2024
Anyone vaguely interested in the Bible should read this book. Hamori brilliantly uses Monster Theory to illuminate a unique perspective in the Bible, wittily showing the brutality of biblical monsters, who are often ignored or tamed (or unrecognized as monsters) by many religious interpretations. This was a fantastic read that should be accessible to a regular audience, and I wish Hamori also made a more academic book that got even deeper into the weeds of her analysis!
Florence + the Machine is the perfect background music to play while reading this book.
Florence + the Machine is the perfect background music to play while reading this book.
March 31, 2025
I am not usually given to hyperbole, so take my word on this; 'God's monsters' might be the best book I've read in nearly a decade. Hamori's deep dives into the Hebrew Bible pulls up horrific knowledge that the Church has desperately tried to sugarcoat with future reprintings. I knew the Old Testament's God was a brute, but I had no idea how far down the rabbithole (or deathtrap) went. The New Testament's idea of God is not much better. Hamori leavens the horrorshow with light and amusing touches - good thing.
Gewalt, such a book!
Gewalt, such a book!
January 19, 2025
Is God a monster? That's the question at the center of this book. Hamori explores God's monsters and challenges the God is good all of the time narrative we are taught. The biblical story is a lot more complex than that. It's an interesting introduction into scholarship about the Bible.
December 11, 2025
Would be a lot better if it weren't constantly trying so hard to be witty and Accessible; Hamori manages to place some biblical monsters into their historical context and the broader context of the ANE a few times, but more often she misses the opportunity entirely because she's too busy quipping about Stranger Things or whatever.
(The chapter on giants manages to miss the Philistine rephaim and calls Goliath "a single giant among the Philistines" and "an aberration among the men of Gath". She also repeatedly calls Ugarit Canaanite—theologians do this specifically to annoy you.)
(The chapter on giants manages to miss the Philistine rephaim and calls Goliath "a single giant among the Philistines" and "an aberration among the men of Gath". She also repeatedly calls Ugarit Canaanite—theologians do this specifically to annoy you.)
January 2, 2024
A very approachable book exploring the monsters of the Bible. Lots of modern references to make it fun. I think most non-scholars would learn something new from the book.
July 27, 2024
Esther’s writing was incredibly engaging. I am not sure all these biblical monsters were meant to be literal. But even so, this book paints a grotesque view of God.
I was struck anew at the radical difference between how the prophets (even John later in Revelation) described God and how Jesus manifested Him.
According to the Torah, when God’s people asked for food in the wilderness, He sent serpents (seraphs).
But Jesus paints a completely different picture of God: “And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.
For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.
If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent?
Or if he shall ask an egg, will he offer him a scorpion?
If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?”
Then, later Jesus tells them that they have been given power to tread on serpents.
I could give verse after verse on how Jesus refuted each of these monsters…and directly gave people power over them.
With Jesus, there are no cherubim guarding us from God. We see Him as a Father.
But the most radical difference would be God actually laying down His life for humanity. {Please read “The Wood Between Worlds” by Brian Zahnd.}
I’m not sure if this link will work here:
https://youtu.be/LWIsawVjvWI?si=-hVSB...
But I wanted to share something from Cornel West. I keep thinking or his message on how a certain amount of atheism can be healthy because it clears the deck of idols. Most of our notions of God are probably idols anyway.
Cornel West believes in God. His whole point was that only the God of justice and love should remain. Anything that isn’t this should be torn down from our minds.
The comforting part is we can actively listen to the Spirit ourselves. If any description of God does not seem good, beautiful and true, we can discern this on our own.
{In the future, I would love to read other books by this author.}
A great message to consider: https://youtu.be/p8vb99Md-RI?si=alJe8...
I was struck anew at the radical difference between how the prophets (even John later in Revelation) described God and how Jesus manifested Him.
According to the Torah, when God’s people asked for food in the wilderness, He sent serpents (seraphs).
But Jesus paints a completely different picture of God: “And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.
For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.
If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent?
Or if he shall ask an egg, will he offer him a scorpion?
If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?”
Then, later Jesus tells them that they have been given power to tread on serpents.
I could give verse after verse on how Jesus refuted each of these monsters…and directly gave people power over them.
With Jesus, there are no cherubim guarding us from God. We see Him as a Father.
But the most radical difference would be God actually laying down His life for humanity. {Please read “The Wood Between Worlds” by Brian Zahnd.}
I’m not sure if this link will work here:
https://youtu.be/LWIsawVjvWI?si=-hVSB...
But I wanted to share something from Cornel West. I keep thinking or his message on how a certain amount of atheism can be healthy because it clears the deck of idols. Most of our notions of God are probably idols anyway.
Cornel West believes in God. His whole point was that only the God of justice and love should remain. Anything that isn’t this should be torn down from our minds.
The comforting part is we can actively listen to the Spirit ourselves. If any description of God does not seem good, beautiful and true, we can discern this on our own.
{In the future, I would love to read other books by this author.}
A great message to consider: https://youtu.be/p8vb99Md-RI?si=alJe8...
November 7, 2024
Rounded up from 2.5 stars
This book is interesting but quite repetitive. The writing is fine but it is definitely written like a lecture. The author also barely offers any interpretation of what her thesis means, only using the last page of each chapter and the last 5 or so pages of the book.
This book is her thesis and she provides the linguistic interpretation for Hebrew and Greek words. This is fine but she doesn’t really offer any opposing translations or interpretations for contrast.
Overall, there were a few great chapters, many okay chapters, and I did not feel like the author was able to tie it all together. I can see why she would be a popular teacher, but this book kind of falls flat.
This book is interesting but quite repetitive. The writing is fine but it is definitely written like a lecture. The author also barely offers any interpretation of what her thesis means, only using the last page of each chapter and the last 5 or so pages of the book.
This book is her thesis and she provides the linguistic interpretation for Hebrew and Greek words. This is fine but she doesn’t really offer any opposing translations or interpretations for contrast.
Overall, there were a few great chapters, many okay chapters, and I did not feel like the author was able to tie it all together. I can see why she would be a popular teacher, but this book kind of falls flat.
August 20, 2024
This book just didn't ring true for me. From the forward -I will say here I did not read the whole thing - I just kept getting this grating feeling that this was completely wrong. I did go through and peruse much of its 900 pages, and everything that I landed on was like no, this is not true. God is not a monster. God does not punish us in the unjust and terrible ways that this book makes out. I would not recommend this book to anyone. It goes against every discovery, discernment, experience, and contemplation I have ever had of God in my 60 years. Decide for yourself, but my time is better spent reading Fr. Richard Rohr or Sr. Joan Chittester.
September 25, 2025
Interesting that the author spends an entire section discussing how god ordained the Israelites' conquest of Indigenous populations in the Bible, yet makes zero mention of what has been going on in Palestine for decades. "I’m writing this as I live on Lenape tribal lands where European colonists, seeing what is now the United States as their promised land, their Canaan to conquer, monsterized diverse Native peoples in many ways," she writes — and yet she is extremely noticeabley silent about the modern-day settler-colony of Israel and the way the state has continually weaponized religion to justify it's actions. Feels like a glaring oversight for an academic to make.
January 19, 2024
This was really interesting however the tone of the book felt angry and snide instead of neutral which I prefer in an informative text.
February 7, 2024
“For biblical writers, the portrayals of God’s monstrosity and his monstrous demonstrations of power weren’t in conflict with his divinity - they were part of it.”
“If we tame the monsters, and the Bible itself, we’ll miss the complex beauty and poignancy of the Bible’s collection of voices - how these ancient thinkers reflected on the nature of God and the world, how they wrestled and pondered. The Bible isn’t a solution to the struggles of life, but a reflection of them.”
The Bible isn’t black and white, like people think it is. God is both good AND bad. Yes, at times it shows him as a merciful and loving Father-in-Heaven. But people tend to gloss over the fact that he is also a gaslighting, gate-keeping girl-boss.
God’s Monsters does an amazing job showing how the Bible depicts God to be an expert psychological manipulator, with an army of monsters at his disposal that he uses to punish humans for fun. This book makes the case that the God of the Bible doesn’t truly care for us - we are just His play things. Organized religions have softened the Bible through their interpretations and teachings, but if you look at the text, it’s hard to make a case for God being the good-guy.
Things we culturally consider good and sweet like cherubs and angels are actually horrifying monsters part of God’s entourage. Even Satan himself is occasionally in God’s employ. As scary as these things all are, God ends up being the ultimate monster.
This was such a fun read! It was scholarly without being pretentious. It was easy and enjoyable to read. The author has a great sense of humor. 10/10 recommend to anyone who’s ever read the Bible or knows anything of it and wants to get a better idea of the many monsters within.
“Mixed in and among other perspectives in the Bible, we’re confronted with a persistent thread of texts that depict a monstrous God acting with cold premeditation, dispatching his entourage of monsters to commit horrific acts. Rather than discreetly setting those texts aside, we can value them for how they validate the reality of the human experience, as we live our lives in a world that is unpredictable, unjust, and at times monstrous.”
“If we tame the monsters, and the Bible itself, we’ll miss the complex beauty and poignancy of the Bible’s collection of voices - how these ancient thinkers reflected on the nature of God and the world, how they wrestled and pondered. The Bible isn’t a solution to the struggles of life, but a reflection of them.”
The Bible isn’t black and white, like people think it is. God is both good AND bad. Yes, at times it shows him as a merciful and loving Father-in-Heaven. But people tend to gloss over the fact that he is also a gaslighting, gate-keeping girl-boss.
God’s Monsters does an amazing job showing how the Bible depicts God to be an expert psychological manipulator, with an army of monsters at his disposal that he uses to punish humans for fun. This book makes the case that the God of the Bible doesn’t truly care for us - we are just His play things. Organized religions have softened the Bible through their interpretations and teachings, but if you look at the text, it’s hard to make a case for God being the good-guy.
Things we culturally consider good and sweet like cherubs and angels are actually horrifying monsters part of God’s entourage. Even Satan himself is occasionally in God’s employ. As scary as these things all are, God ends up being the ultimate monster.
This was such a fun read! It was scholarly without being pretentious. It was easy and enjoyable to read. The author has a great sense of humor. 10/10 recommend to anyone who’s ever read the Bible or knows anything of it and wants to get a better idea of the many monsters within.
“Mixed in and among other perspectives in the Bible, we’re confronted with a persistent thread of texts that depict a monstrous God acting with cold premeditation, dispatching his entourage of monsters to commit horrific acts. Rather than discreetly setting those texts aside, we can value them for how they validate the reality of the human experience, as we live our lives in a world that is unpredictable, unjust, and at times monstrous.”
October 27, 2023
God is good, all the time. Or so we are taught. God has to be good because, well, God is love. Jesus is love incarnate. Isn't that what the Bible says? Well, yes and no. The biblical story and its message about God is complex, a lot more complex than perhaps we would like. For those brave enough to consider a fuller picture of God and the way God works in the world, Esther Mamori has written a book for you. It's not a pretty book. That's because it invites us to explore the world of God's Monsters. Yes, you read that correctly, God's Monsters. If you need more information as to what you might find in Hamori's book God's Monsters, consider the subtitle: "Vengeful Spirits, Deadly Angels, Hybrid Creatures, and Divine Hitmen of the Bible." This is not the story of the "The Littlest Angel" that I encountered as a child. That cherub is very different from the cherubs found in Scripture.
God's Monsters is the handiwork of Esther Hamori, professor Hebrew Bible at Union Theological Seminary. She has taught a class at Union and at Jewish Theological Seminary, a class that apparently is very popular, called "Monster Heaven." She has written several academic books that look into things that are a bit eerie, things like divine-human encounters, some of which are not pretty.
In her introduction titled "Monster Heaven," Hamori informs us that "the biblical world is full of monsters. Uncanny creatures lurk in every direction from the hybrid monsters surrounding God in heaven to the stunning array of peculiar beings touching down on earth and from giants in the land of milk and honey to Leviathan swimming beneath the seas" (p. 1). Now, as Hamori notes in the introduction and throughout her book, most of these monsters have been tamed. Just one example will suffice here. You know those angels everyone loves, the ones that fit on Hallmark cards, they actually are "some of the deadliest shapeshifters in a universe teeming with bizarre figures" (p. 1). So, are you intrigued or repelled by what I've shared so far? If intrigued, there is more to come. The message here is that some of the pictures painted of God and the way God works in the world are not pretty. In fact, it's rather horrifying. While the lectionary might steer us clear of such realities, it's best that face them.
We might begin (again in the introductory chapter) defining a monster. The answer to the question of what makes a monster is that they don't have a defining trait. They come in all sorts of shapes and sizes. However, they tend to have a few commonalities. For one thing, they tend to be giant in size. They also tend to have superhuman or supernatural strengths or powers. As she points out, one of the most common traits is that of physical hybridity, such as the mixture of two or more species (think centaurs). They might also be shapeshifters who take different forms at different times. The biblical monsters may demonstrate something about the biblical God's nature, and as Mamori notes, we should be prepared because "God's nature isn't always so benevolent. In fact, this God may be the monster of monsters" (p. 7). The monsters we encounter in this book form God's entourage, God's army if you will. They may be coming after you (and me)! Of course, as Hamori notes, our translations and interpreters may have toned things down a bit, domesticating the monsters, but here we see things more clearly. That may not sit well. This isn't the kind of book you give to someone without any background to the Christian faith. It might prove too overwhelming. That said, it is a deep, thought-provoking, and for the most part, accessible book.
Hamori divides her book, which is geared toward a more general audience, but one that has some biblical training, into three parts. Part 1 focuses on God's Entourage. In chapters 1 through 6, we encounter Seraphim (they're snakes), Cherubim (they tend to be hybrid creatures who serve as guards), the Adversary (sometimes known as Satan---remember in Job Satan works for God), the Destroyer and Other Angels (think here of the angel of death in the book of Exodus), Demons, and finally manipulative and mind-altering Spirits. Then in Part 2, we encounter "The Monsters Beneath." Here we encounter the sea monster (Leviathan, the creature God seems to love), as well as Shades, Ghosts, and other Living Dead (here Hamori speaks of Sheol and the way ancient Israel conceived of death and the afterlife). Finally, there are the Giants (Nephilim). The final section, Part 3 is titled "The God-Monster." It includes only one chapter (Chapter 10), which is titled "The Monster of Monsters, the Wonder of Wonders." Here Hamori addresses the complex biblical picture of a very complex God, who is very good, but at times very bad.
As noted above, this book should prove unsettling but it's a good reminder that the biblical story is complex. It offers a multi-dimensional picture, and that includes pictures of God and God's entourage that make us uncomfortable. Threaded throughout Scripture are passages that portray God's goodness, love, and mercy and those that depict "God doing violent and twisted things, the passages that pull back the curtain and reveal the God-monster." (p. 268). Then again, as Hamori demonstrates, we see examples within Scripture of people pushing back on God. This permits us to do the same. What Hamori invites us to do here in God's Monsters is "embrace the rich diversity of perspectives within [the Bible's] pages." (p. 269). Therefore, when we read and contemplate the more troubling depictions of God and God's entourage, we encounter a "vital dimension to the diverse anthology we call the Bible, as these writers grappled with the messiness of the world and God's place in it." (p. 271). It will take courage to engage with this book, but it will open one's eyes to the nature of the biblical story and God's place in it.
God's Monsters is the handiwork of Esther Hamori, professor Hebrew Bible at Union Theological Seminary. She has taught a class at Union and at Jewish Theological Seminary, a class that apparently is very popular, called "Monster Heaven." She has written several academic books that look into things that are a bit eerie, things like divine-human encounters, some of which are not pretty.
In her introduction titled "Monster Heaven," Hamori informs us that "the biblical world is full of monsters. Uncanny creatures lurk in every direction from the hybrid monsters surrounding God in heaven to the stunning array of peculiar beings touching down on earth and from giants in the land of milk and honey to Leviathan swimming beneath the seas" (p. 1). Now, as Hamori notes in the introduction and throughout her book, most of these monsters have been tamed. Just one example will suffice here. You know those angels everyone loves, the ones that fit on Hallmark cards, they actually are "some of the deadliest shapeshifters in a universe teeming with bizarre figures" (p. 1). So, are you intrigued or repelled by what I've shared so far? If intrigued, there is more to come. The message here is that some of the pictures painted of God and the way God works in the world are not pretty. In fact, it's rather horrifying. While the lectionary might steer us clear of such realities, it's best that face them.
We might begin (again in the introductory chapter) defining a monster. The answer to the question of what makes a monster is that they don't have a defining trait. They come in all sorts of shapes and sizes. However, they tend to have a few commonalities. For one thing, they tend to be giant in size. They also tend to have superhuman or supernatural strengths or powers. As she points out, one of the most common traits is that of physical hybridity, such as the mixture of two or more species (think centaurs). They might also be shapeshifters who take different forms at different times. The biblical monsters may demonstrate something about the biblical God's nature, and as Mamori notes, we should be prepared because "God's nature isn't always so benevolent. In fact, this God may be the monster of monsters" (p. 7). The monsters we encounter in this book form God's entourage, God's army if you will. They may be coming after you (and me)! Of course, as Hamori notes, our translations and interpreters may have toned things down a bit, domesticating the monsters, but here we see things more clearly. That may not sit well. This isn't the kind of book you give to someone without any background to the Christian faith. It might prove too overwhelming. That said, it is a deep, thought-provoking, and for the most part, accessible book.
Hamori divides her book, which is geared toward a more general audience, but one that has some biblical training, into three parts. Part 1 focuses on God's Entourage. In chapters 1 through 6, we encounter Seraphim (they're snakes), Cherubim (they tend to be hybrid creatures who serve as guards), the Adversary (sometimes known as Satan---remember in Job Satan works for God), the Destroyer and Other Angels (think here of the angel of death in the book of Exodus), Demons, and finally manipulative and mind-altering Spirits. Then in Part 2, we encounter "The Monsters Beneath." Here we encounter the sea monster (Leviathan, the creature God seems to love), as well as Shades, Ghosts, and other Living Dead (here Hamori speaks of Sheol and the way ancient Israel conceived of death and the afterlife). Finally, there are the Giants (Nephilim). The final section, Part 3 is titled "The God-Monster." It includes only one chapter (Chapter 10), which is titled "The Monster of Monsters, the Wonder of Wonders." Here Hamori addresses the complex biblical picture of a very complex God, who is very good, but at times very bad.
As noted above, this book should prove unsettling but it's a good reminder that the biblical story is complex. It offers a multi-dimensional picture, and that includes pictures of God and God's entourage that make us uncomfortable. Threaded throughout Scripture are passages that portray God's goodness, love, and mercy and those that depict "God doing violent and twisted things, the passages that pull back the curtain and reveal the God-monster." (p. 268). Then again, as Hamori demonstrates, we see examples within Scripture of people pushing back on God. This permits us to do the same. What Hamori invites us to do here in God's Monsters is "embrace the rich diversity of perspectives within [the Bible's] pages." (p. 269). Therefore, when we read and contemplate the more troubling depictions of God and God's entourage, we encounter a "vital dimension to the diverse anthology we call the Bible, as these writers grappled with the messiness of the world and God's place in it." (p. 271). It will take courage to engage with this book, but it will open one's eyes to the nature of the biblical story and God's place in it.
July 20, 2025
I feel like this book is best for someone who hasn't grown up hearing or reading the stories in the Old Testament, because if you have, it's mostly a repeat of that information. (For example, a blow by blow Job account in which the author repeatedly points out how mean God is, when that's clear to anyone who has heard or read the story of Job.)
I kept waiting for the author to broaden our understanding and remind us that of course the Hebrew God is a jerk -- what ancient god wasn't? She does mention Zeus once, but the big picture is missing: that these stories aren't accurate representations of an ancient God, but in line with how ancient people SAW their gods as a capricious and frankly "meanest god on the block; my deity can beat up yours!" god. The Old Testament and some portions of the New Testament give us a window into how ancient people thought, not the "reality" of God.
There were profound thoughts stirred by this author, but maybe not in the way she intended. I could feel myself on the cusp of something interesting, but I may need to dig a little and contemplate awhile to solidify them.
Her conclusion is that God is "good" (not really) but rarely "kind" and that by insisting He is Good, we are stripping the OT of deeper meaning. Which I get, but I can also sense the deep anger that drives her premise, based in her multiple personal losses and her family's persecution in the Holocaust. Like most of us, she's struggling to reconcile her Jewish faith with a God that allows His people to suffer and even, in scripture, sends "demons, angels, and temptations to torment them."
I kept waiting for the author to broaden our understanding and remind us that of course the Hebrew God is a jerk -- what ancient god wasn't? She does mention Zeus once, but the big picture is missing: that these stories aren't accurate representations of an ancient God, but in line with how ancient people SAW their gods as a capricious and frankly "meanest god on the block; my deity can beat up yours!" god. The Old Testament and some portions of the New Testament give us a window into how ancient people thought, not the "reality" of God.
There were profound thoughts stirred by this author, but maybe not in the way she intended. I could feel myself on the cusp of something interesting, but I may need to dig a little and contemplate awhile to solidify them.
Her conclusion is that God is "good" (not really) but rarely "kind" and that by insisting He is Good, we are stripping the OT of deeper meaning. Which I get, but I can also sense the deep anger that drives her premise, based in her multiple personal losses and her family's persecution in the Holocaust. Like most of us, she's struggling to reconcile her Jewish faith with a God that allows His people to suffer and even, in scripture, sends "demons, angels, and temptations to torment them."
December 22, 2023
Christmas season is probably not the best time to read this book, what with all the angels everywhere (even atop my tree). Angels who, as the Bible shows us, are not very nice to humans, even committing mass murder when commanded to by God. Ms Hamori reminds us that every time an angel appears to someone, that someone is either terrified or immediately told "do not fear", because angels had a well-earned bad reputation.
And it's not just angels: Cherubim and Seraphim (among others) are also monsters who, from the human perspective, don't have many redeeming qualities.
I read the Bible cover to cover some years ago, but I realize that because Christianity glosses over God's dastardly deeds, I did too, choosing instead to focus on His goodness. But after reading this book - if Joni Mitchell will forgive me - I feel that I've looked at God from both sides now, the good and bad, yet still somehow...I really don't know God at all.
Like the best books, God's Monsters made me think. I have read that the reason priests opposed translations of the Bible into the vernacular was because they wanted to retain control over the populace. It seems likely that they didn't want the common folk to read about the horrifying things that God ordered his army of monsters to do to innocent humans, lest the people abandon their faith. By the time the holy texts were made widely available, the glossing over was complete, and the only one we were told that we should fear was the Devil.
And it's not just angels: Cherubim and Seraphim (among others) are also monsters who, from the human perspective, don't have many redeeming qualities.
I read the Bible cover to cover some years ago, but I realize that because Christianity glosses over God's dastardly deeds, I did too, choosing instead to focus on His goodness. But after reading this book - if Joni Mitchell will forgive me - I feel that I've looked at God from both sides now, the good and bad, yet still somehow...I really don't know God at all.
Like the best books, God's Monsters made me think. I have read that the reason priests opposed translations of the Bible into the vernacular was because they wanted to retain control over the populace. It seems likely that they didn't want the common folk to read about the horrifying things that God ordered his army of monsters to do to innocent humans, lest the people abandon their faith. By the time the holy texts were made widely available, the glossing over was complete, and the only one we were told that we should fear was the Devil.
April 22, 2025
A mixed book. On the one hand, the author has a very, very dim view of God and his actions throughout both Testaments, which as a Christian does make the book a frustrating read throughout. However, she does do a lot of good scholarship, pulling in a variety of interesting insights concerning the various supernatural creatures of the Bible.
Some of the most interesting
- "seraphim" is used not just for angels, but also for snakes in Numbers and Isaiah, which has some interesting implications for how ancient Israelites understood those angels to look.
- cherubim seem to stand at liminal zones/doorways, at Eden, throughout the tabernacle decorations, and the Ark of the Covenant.
- The description of Behemoth/Leviathan (particularly the latter) have some structural parallels to Song of Songs poetry
- the Israelites are not the only people to drive out giants through God's strength- Deuteronomy identifies God helping both the Edomites and Ammonites do the same thing to other giant tribes.
Although I don't agree with many of the things the author says, I do appreciate reading a different perspective and her insight on some of the odder things in the Scriptures
Some of the most interesting
- "seraphim" is used not just for angels, but also for snakes in Numbers and Isaiah, which has some interesting implications for how ancient Israelites understood those angels to look.
- cherubim seem to stand at liminal zones/doorways, at Eden, throughout the tabernacle decorations, and the Ark of the Covenant.
- The description of Behemoth/Leviathan (particularly the latter) have some structural parallels to Song of Songs poetry
- the Israelites are not the only people to drive out giants through God's strength- Deuteronomy identifies God helping both the Edomites and Ammonites do the same thing to other giant tribes.
Although I don't agree with many of the things the author says, I do appreciate reading a different perspective and her insight on some of the odder things in the Scriptures
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December 28, 2024God's Monsters is an excellent introduction to scholarship on the supernatural creatures of the Bible with detailed exegesis and careful original translations of important passages and stories. The prose and content are very accessible, especially for anyone with some familiarity with the Bible. It reads somewhat like a pop culture-infused set of freshman lectures on the topic.
But that was also the source of my biggest frustration. The book remains theologically superficial, often seeming to want little more than to shock the believer with the news that God is up to some pretty nasty tricks with an unsavory cast of lackeys. The final (brief) chapter explores this a bit more, but the theologically rich territory of why God might do these things or what the writers of the Bible may have been trying to understand or express takes a back seat to merely gawking at the horrors of the Bible.
But that was also the source of my biggest frustration. The book remains theologically superficial, often seeming to want little more than to shock the believer with the news that God is up to some pretty nasty tricks with an unsavory cast of lackeys. The final (brief) chapter explores this a bit more, but the theologically rich territory of why God might do these things or what the writers of the Bible may have been trying to understand or express takes a back seat to merely gawking at the horrors of the Bible.
December 18, 2025
God is the true monster all along.
What an enlightening and horrifying read about the being so many worship yet know nothing about. The author really goes deep on the horrors that god inflicts upon his own worshipers. He lies to them. He willfully tempts them to try to break them. He employs monsters to kill them. It’s insane the depths of his spite goes.
I loved the detail that goes into all the different monsters in god’s entourage and how the devil and demons are still his. My favorite part is leviathan. I love all giant monsters of the deep and to know that this Godzilla style creature is gods favorite? It’s the only relatable thing about him.
I honestly think this should be required reading by any Christian. Do you truly know what your god does because you should.
What an enlightening and horrifying read about the being so many worship yet know nothing about. The author really goes deep on the horrors that god inflicts upon his own worshipers. He lies to them. He willfully tempts them to try to break them. He employs monsters to kill them. It’s insane the depths of his spite goes.
I loved the detail that goes into all the different monsters in god’s entourage and how the devil and demons are still his. My favorite part is leviathan. I love all giant monsters of the deep and to know that this Godzilla style creature is gods favorite? It’s the only relatable thing about him.
I honestly think this should be required reading by any Christian. Do you truly know what your god does because you should.
June 27, 2024
God’s Monsters was an incredibly thought provoking read. Dr. Hamori is an excellent biblical scholar and a gifted writer. There were several humorous moments in the book to temper the more serious side of her subject matter, which I think she balanced well. That being said, I found myself pretty uncomfortable with most of the conclusions she came to throughout the book. If you’re looking for a read that offers a fresh (albeit jarring) perspective, this would be a good one! But I don’t think I can say it was as helpful as it was simply thought provoking. I wouldn’t read this as a serious starting place for taking a deeper look troubling biblical texts.
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