The Stranger - Confronting Genocide 8

Part 7 took a brief look at the story of Ruth the Moabite who became an ancestor of Jesus despite the Law forbidding her to join the nation of Israel. This post starts with that story to look at a concept that may further help us better understand the Book of Joshua and the charge of genocide

The Old Testament made different provisions for the poor, including the law of gleaning as found in Deuteronomy 24:19-22:

19 “When you are harvesting your crops and forget to bring in a bundle of grain from your field, don’t go back to get it. Leave it for the foreigners, orphans, and widows. Then the Lord your God will bless you in all you do. 20 When you beat the olives from your olive trees, don’t go over the boughs twice. Leave the remaining olives for the foreigners, orphans, and widows. 21 When you gather the grapes in your vineyard, don’t glean the vines after they are picked. Leave the remaining grapes for the foreigners, orphans, and widows. 22 Remember that you were slaves in the land of Egypt. That is why I am giving you this command.

In keeping with her right as a poor widow Ruth, in chapter 2, took advantage of this provision. It so happened that she found herself in the field of Boaz, whom she would later marry. Boaz was a relative of Ruth’s deceased father-in-law. Boaz instructed the young widow to stay with the other young women working in his field and warned the young men to treat her properly, thus assuring her safety. In appreciation, ‘Ruth fell at his feet and thanked him warmly. “What have I done to deserve such kindness?” she asked. “I am only a foreigner.”’ (Ruth 2:10)

The Hebrew word from which ‘foreigner’ is translated is ‘nokriy’. This term generally applies to inhabitants of Israel who remained apart from the Israelite community, or temporary residents. There is another term, ‘gerim, or ‘ger’. This refers to those foreigners who assimilated into Israel. This included observance of the Law, worship of God, and eventually full participation in religious ritual. They had the same rights and responsibilities as the native born.

The word is used in Joshua 8:33.

Then all the Israelites—foreigners and native-born alike—along with the elders, officers, and judges, were divided into two groups. One group stood in front of Mount Gerizim, the other in front of Mount Ebal. Each group faced the other, and between them stood the Levitical priests carrying the Ark of the Lord’s Covenant. This was all done according to the commands that Moses, the servant of the Lord, had previously given for blessing the people of Israel.

What followed can be likened to a church service, albeit on a much larger scale where Joshua read all the instruction given by Moses to the congregation..

Who were these foreigners, or ‘ger’? An obvious answer includes the non-Israelites who accompanied Israel when they left Egypt (Ex.12:38) and others who had joined the nation as they travelled. No doubt included was Rahab and her family. But there is another  group that may also have been there - the Gibeonites.

The commentary provided by the NIV Study Bible suggests it is quite unlikely that this ceremony could have taken place while enmity remained between Israel and Gibeon. The area was strategically important and under control of the Hivites, the people the Gibeonites were a part of. As Gibeon was the major city of the region it is possible those who lived where the ceremony took place were a part of the Gibeonite deception. The problem of timing may be explained by the fact that ‘Biblical narrators at times followed a thematic rather than strictly chronological order of events’.

Israel’s relationship with the Gibeonites begins in Joshua 9. Although the men of Gibeon were known as ‘strong warriors’ (Josh 10:2) they knew of the victories God had given Joshua at Jericho and Ai and of God’s earlier dealings with Egypt and the Amorite kings Sihon and Og. They knew of God’s promise to give their land to Israel and that Joshua was forbidden to make treaties with those tribes who lived in the land, so they resorted to a ruse.

A delegation was sent to meet Joshua. Dressed in worn clothing and saddlebags bags, carrying their wine in patched wine skins and sacks of dry and moldy bread they gave the impression they had traveled a long way. The deception worked and a treaty was made.

A few days later the Israelites realised they had been deceived. Although the people complained about the decision their leaders had taken Joshua reminded them the vow that had been made and they would incur the wrath of God if they broke it.

Joshua confronted the Gibeonites about their deception. When he asked why they lied they responded:

… "We did it because we ... were clearly told that the LORD your God instructed his servant Moses to conquer this entire land and destroy all the people living in it. So we feared for our lives because of you. That is why we have done it. Now we are at your mercy -- do whatever you think is right."

Because of their deception Joshua decreed they would always be woodcutters and water carriers for the nation of Israel. They had become resident aliens in the land. (Jos. 9:22-27)

In response the neighbouring Amorite  kings banded together to attack Gibeon, who in turn appealed to Joshua to come and defend them. The NIV Study Bible commentary states it was common for treaties such as that made between the Israelites and Gibeonites committed the ruling nation to the defence of its subject peoples. This was the response of Joshua.

This was a time when people worshiped national Gods. Yahweh was seen by all as Israel’s God, not as God of all. When the Gibeonites put themselves under Israel's protection they abandoned their own gods to gain the protection of Yahweh.  

There is a sequel to this story. Some centuries later during the reign of David drought came upon the land. So David asked God why. ‘And the Lord said, “The famine has come because Saul and his family are guilty of murdering the Gibeonites.”’ (2 Samuel 21:1). Now the language itself is interesting. It does not say Saul murdered some, or a portion, of the Gibeonites. It reads as if he had murdered them all. Yet this was not the case.

David asked the Gibeonites what he could do to make amends for the action of Saul. They asked that seven of Saul’s sons be handed over to them so they could put them to death. Obviously God took seriously the agreement made by Joshua that put these Amorites under His protection.

Part 6 looked at the story of Rahab, part 7 Ruth. Although Ruth’s story comes many years after the time of Joshua, the language it should be seen as part of the evidence as to whether or not genocide was ordered. The language in both cases reads as an absolute without any grounds for leniency. The same is true of the Gibeonites. In all three cases there is no rebuke from God for disobedience. In fact, the opposite is seen with the Gibeonites. God took seriously their decision to put themselves under His protection.

In part 1 I said there is a very real sense in which God puts Himself on trial in the Book of Joshua. Then, in part 5 I asked what standard of proof we required to judge God guilty or innocent of the charge of genocide, bearing in mind human courts do not demand absolute proof. Do we use that of the civil courts, it is more likely than unlikely, or the higher criminal standard of beyond reasonable doubt.

In my mind the stories of Rahab, Ruth and the Gibeonites do raise doubts over the intent to kill everyone.Next post will return to the matter of language.

Sources

Conversion History: Ancient Period, My Jewish Learning, at http://www.myjewishlearning.com/article/conversion-history-ancient-period/

NIV Study Bible

Bible Quoted

New Living Translation.