Book reviewed by Andrew Sloane, September 2024

Stewards of Eden: What Scripture Says about the Environment and Why It Matters
by Sandra L. Richter
Downers Grove: IVP Academic, 2020; 168 pages
ISBN 9780830849260, first edition, paperback
AUD$35 

In this book Sandra Richter, the Robert H. Gundry Chair of Biblical Studies at Westmont College in Santa Barbara, California, brings her considerable expertise as a Hebrew Bible scholar into conversation with her passion for Christian environmental ethics. She handles both sides of the conversation with both knowledge and (com)passion. In a field in which stridency so often prevails, hers is a voice of winsome wisdom and deep conviction.  

The book opens with “Introduction: Can a Christian be an Environmentalist?” While this is not a live question in the circles I move in (nor, perhaps, for many readers of CPOSAT), it is a real and pressing question for many Christians, especially amongst evangelicals in the USA (Richter’s context, and primary audience). So, it is important to recognise the particular political context of US evangelicals, where right to life equals Christian and republican, environment equals liberal and democrat. Richter not only acknowledges that context, she also seeks to counter those assumptions—and does so with great effect.  

Chapter 1, “Creation as God’s Blueprint” presents a clear account of Genesis 1 and 2. She demonstrates the way these biblical chapters show God as ordering a good and beautiful creation and entrusting stewardship to humans as vassals. Both that order, and its subsequent disruption due to sin, call for environmental engagement to be integral to our mission.  

In Chapter 2, “The people of the old covenant and their Landlord,” she presents a lovely discussion of Deuteronomy’s instructions on the tithe and offering of firstfruits and firstborn as both worship directed to God, and a system of taxation and redistribution implemented by the divine suzerain. Torah’s presentation of Israel as tenants not owners of the Land, and instructions on Sabbath rest generate sustainable agricultural practices that sacrifice short term yield for long term productivity and intergenerational sustainability. This is all in striking contrast to the industrialised agriculture of the “green revolution” and its effects on the environment, a contrast she documents with devastating effect in relation to both the Punjab and the Mississippi delta.  

In Chapter 3 “The domestic creatures entrusted to ’adam,” Richter provides us with an excellent discussion of ordinary animal husbandry in Israel, including the costly practice of not muzzling an ox while treading the grain in Deuteronomy 25:4. This concern for animal welfare, she argues, reinforced by the institution of sabbath for animals as well, highlights the evils of the appalling conditions of most US (and some Australian) meat production (such as sow stall piggeries and battery poultry farms).  

Chapter 4, “The wild creatures entrusted to ’adam,” extends the discussion beyond the immediate environs of local communities. Richter notes that subsistence communities of ancient Israel were small, relatively stable in size, and their agricultural practices presented no real threat to the rich wild ecology of the region. In contrast to the unfettered power of Assyria, Deuteronomy 22:7 shows concern for sustainable hunting (not taking both mother and young …). It is telling that our effects on the landscape through urban sprawl and resource mismanagement resemble more the Assyrians’ exercise of despotic power than the care shown by the community of the covenant. This comparison is even clearer in Chapter 5, “Environmental terrorism.” She outlines how Israel’s engagement in siege warfare demonstrated a concern for sustainability (see Deut 20:19 and the command not to destroy food bearing trees) and is radically different to Assyrian (and other ancient imperial) “scorched earth” practices. Again, to our shame, the US deforestation campaign in Vietnam and its horrific effects in loss of productivity and toxic residue echoes Assyria rather than Israel (let alone Eden).  

In Chapter 6, “The widow and orphan,” Richter turns her attention to social structures of ancient Israel, in so doing highlighting the plight of widows and orphans. The costliness of the gleaning laws for marginal households (Lev 19:9; Deut 24:21) thus accentuates the importance of this provision for widows, orphans, sojourners, and other marginalised peoples. The links to the way that environmental destruction most threatens marginal groups are obvious, as she demonstrates with horrifying stories (including from poor US communities). Tragically, the churches’ responses are very little and very late.  

Chapter 7, “The people of the new covenant and our Landlord,” moves beyond the Old Testament and into the New. The apocalyptic texts of the New Testament are often evoked to invalidate any environmental concern—for it is “all destined to burn.” Richter rightly notes the background of the language of cosmic destruction in the judgement imagery of the day of YHWH and apocalyptic symbolism, and so ought not to be taken literally. Moreover, they are balanced by both Romans 8 and the new heavens and earth of Revelation 21. No grounds here for neglect of the earth. This leads naturally into the final chapter, “How then should we live,” which closes the book with a clear and obvious call to action: ecology is part of our mission as God’s (new) covenant people.  

All in all, this is a fine book. It is well argued, eminently readable, and informative both about the Scriptures and the world in which we live.  

That said, it is not perfect. There are a few places where I think she overplays her hand. For instance, Deuteronomy 25:4 relates at least as much to a concern that the burden of providing energy for threshing and grinding ought to fall on the user rather than the owner of the ox (making sense of Paul’s reference to it in 1 Cor 9:9 and elsewhere). And given the role of draft animals in pre-industrial agriculture, sabbath rest for animals renders the means of tillage and transport out of commission (agricultural labourers can hardly do their job if their tractor and ute are sitting idle now, can they?)—thus reinforcing sabbath rest for the community. Despite my love of the Hebrew Bible, I also think she could have dwelt a little longer in the other Testament given her desire to persuade conservative Christians of their environmental responsibilities.  

Nonetheless, the depth of her knowledge of Old Testament, archaeology, and ancient everyday life is impressive, and the contrasts between the implications of Old Testament law and contemporary practices are devastating.  

This is a book that will both enrich your understanding of the Old Testament / Hebrew Bible, and kindle or rekindle your passion to care for the planet and creatures entrusted to us. If you’ve somehow missed this book in the four years since it was published (as I had!), now is the time to remedy it.