Thus says the Lord of hosts, ‘I have
noted what Amalek did to Israel in opposing
them on the way when they came up out of Egypt . Now go and
strike Amalek and devote to destruction all that they have. Do not spare them,
but kill both man and woman, child and infant, ox and sheep, camel and donkey.’ – 1 Reigns (1 Samuel) 15:2-3
They warred against Midian, as the Lord
commanded Moses, and killed every male...And the people of Israel took captive
the women of Midian and their little ones, and they took as plunder all their
cattle, their flocks, and all their goods. All their cities in the places where
they lived, and all their encampments, they burned with fire, and took all the
spoil and all the plunder, both of man and of beast…Moses said to them, “Have
you let all the women live? Behold, these, on Balaam's advice, caused the
people of Israel to act
treacherously against the Lord in the incident of Peor, and so the plague came
among the congregation of the Lord. Now therefore, kill every male among the
little ones, and kill every woman who has known man by lying with him. But all
the young girls who have not known man by lying with him keep alive for
yourselves. – Numbers 31:7,9-11,15-18
Passages such as these have
long made the historical books of the Old Testament1 a stumbling block to believers, and a cause for ridicule for the
disbeliever, for whom “the genocidal God of the Old Testament” has become
something of a battle cry.
Many try to distance themselves
from these passages with the oft repeated “That was in the Old Testament, now
we have the New!” Not only is this a cop-out, but its implications are
heretical. There is not one God of the Old Testament and another of the New. God
is One. Moreover, while the movement from the Old Testament to the New
signifies a change in man’s relationship with God, God Himself remains
unchanged. “God is not man, that he should lie, or a son of man, that he should
change his mind”2 and in Him “there
is no variation or shadow due to change.”3
Consequently, while God acted differently with His people in the time of the
Old Testament, condescending to their weaknesses and limited knowledge,
gradually leading them to greater understanding, it is still the same One God
we encounter in the New. If someone, then, convicts God of unrighteousness in
the Old, simply pointing to the New is no answer.
Rather than ignoring these
passages, a second possibility, based on the Holy Fathers, is to interpret them
symbolically. The command to slaughter our enemies must be understood as an
exhortation to put to death our sins, of which men, women, children, infants,
ox and sheep, etc. all represent different forms and stages. For example, when
the Psalmist says to the Babylonians “Blessed shall he be who takes your little
ones and dashes them against the rock,”4
the Fathers understand this to mean that we should destroy all sin, no matter
how small. For just as an infant grows into an adult, so do minor temptations
quickly become overwhelming if we do not immediately dash them against the
Rock, who is Christ. This is certainly how we should be reading the Old
Testament as Christians. However, while such a reading explains verses like the
one from the Psalmist, the historical books are so called because the events
they describe actually took place. Thus, while symbolism gives them meaning for
us today, the question remains: how do we reconcile these events with the God
of love we hear of elsewhere?
What must be remembered is that
the Old Testament is first and foremost a work of theology, and that its
purpose is prophetic. Not only is the text of the Old Testament prophetic, but
the very purpose, existence, and life of the Chosen People was prophetic. The bondage of the Israelites in Egypt, for example, represents humanity's bondage to sin, their escape from death by the blood of lambs humanity's salvation through the blood of Christ, the Lamb of God, on the Cross, their escape from Pharaoh through the waters of the Red Sea our own liberation from the tyranny of the devil through the holy waters of baptism, and so on. Many often scoff when they find in the Law of Moses, the code by which the life of Israel was governed, seemingly bizarre or meaningless prohibitions like not wearing clothing of mixed fibres,5 or not eating a particular set of animals.6 What these people fail to do is take into account prophecy. Every act of God's People, down to the clothing they wore and the style of their hair, was prophetic. We see a perfect example of this in the Book of Ezekiel, where the holy prophet is commanded to lie on his side for 390 days in order to prophesy about the siege of Jerusalem,7 or in the Book of Hosea, who had to take as his wife a prostitute, Gomer, in order to prophecy against the adultery Israel was committing against God through their unfaithfulness. Perhaps the most difficult elements of Mosaic Law are the many instances of capital punishment, which is applied not only to things like murder, but to seemingly undeserving offences, such as cursing ones parents,8 homosexual relations,9 sorcery,10 working on the Sabbath,11 or blasphemy.12 These too must be understood in light of the prophetic nature of both the Law and the very life of the people who lived by it. We should not forget that much of Old Testament Law, and the accompanying punishments, was already present in pre-existing Semitic tribal law.13 As Christ said to the Jews who questioned him on divorce: "Moses permitted you to divorce your wives because your hearts were hard. But it was not this way from the beginning.."14 God, then, did not wholly overturn existing cultural practices, but imbued them with new meaning, allowing them to continue for the sake of prophecy. "The wages of sin is death," St. Paul tells us, "but the free gift of God is eternal life in Christ Jesus our Lord."15 It was through the fall of Adam that death entered into the world,16 and it was the bondage of death from which our Lord Jesus Christ saved us through His glorious death and resurrection, trampling down death by death. The calls for capital punishment in the Law are first and foremost prophetic and theological, making ever present this connection between sin - the turning away from God, who is Life - and death. This is highlighted by the fact that in Jewish tradition, a Sanhedrin that issued the death penalty more than once in the course of seven years was considered "bloody,"17 pointing to the infrequency of its actual implementation.
Returning, now, to the question of genocide. Although quite different from the issue of capital punishment, in that I do not believe it can be explained merely through God's condescension to human weakness by permitting existing cultural norms, here too we must understand the synthesis between historical reality, prophecy and theology, and the reordering of purpose. In the case of the historical books, what we see are descriptions of the Jewish people in conflict with their enemies, and the realities of warfare in the Iron Age Near East, but told from a theological perspective, giving prophetic meaning to an otherwise conventional act of war. Throughout the Holy Scriptures we see the evil deeds of men being used by God to serve a good purpose. This is not to say God willed evil, but rather that, once evil had been committed,18 God, as He is wont, turned something evil into something good. Likewise, here, the gruesome realities of war are presented to us as an image of our own spiritual battle, turning these stories into a source for our spiritual edification. In light of this, it seems to me that, while we read the descriptions of war as historical events, the words “Thus says the Lord,” and similar denotements of divine sanction and exhortation, apply not to their battle, but to ours. What we see in these books is not God saying to the Israelites “Kill your enemies” but rather God saying to us “As the Israelites defeated their foes, do likewise to your spiritual foes. As they left no one alive, not even infants, let no sin remain alive in you, no matter how small it may seem.”
Returning, now, to the question of genocide. Although quite different from the issue of capital punishment, in that I do not believe it can be explained merely through God's condescension to human weakness by permitting existing cultural norms, here too we must understand the synthesis between historical reality, prophecy and theology, and the reordering of purpose. In the case of the historical books, what we see are descriptions of the Jewish people in conflict with their enemies, and the realities of warfare in the Iron Age Near East, but told from a theological perspective, giving prophetic meaning to an otherwise conventional act of war. Throughout the Holy Scriptures we see the evil deeds of men being used by God to serve a good purpose. This is not to say God willed evil, but rather that, once evil had been committed,18 God, as He is wont, turned something evil into something good. Likewise, here, the gruesome realities of war are presented to us as an image of our own spiritual battle, turning these stories into a source for our spiritual edification. In light of this, it seems to me that, while we read the descriptions of war as historical events, the words “Thus says the Lord,” and similar denotements of divine sanction and exhortation, apply not to their battle, but to ours. What we see in these books is not God saying to the Israelites “Kill your enemies” but rather God saying to us “As the Israelites defeated their foes, do likewise to your spiritual foes. As they left no one alive, not even infants, let no sin remain alive in you, no matter how small it may seem.”
The key to understanding these
difficult passages, then, is to recognise that they are both historical and theological, neither abandoning historical truth in favour of
pure symbolism, nor imposing on a theological text the rigidity of a common
historical document, but simply reading Scripture as Scripture.
Notes:
[1]
I include in this term also the historical accounts we find in the books of
Moses or the Prophets.
[2]
Numbers 23:19
[3]
James 1:17
[4]
Psalm 136:9, apparently a verse too difficult even for Boney M.
[5] Leviticus 19:19
[6] Leviticus 11
[7] Ezekiel 4
[8] Exodus 21:17
[9] Leviticus 20:13
[10] Exodus 22:18
[11] Exodus 35:2
[12] Leviticus 24:16
[13] The prohibition against the eating of pork, for example, is attested to in ancient Egypt.
[14] Matthew 19:8
[15] Romans 6:23
[16] cf. 1 Corinthians 15:21
[17] Mishna (Mak. 1:10, Mak. 7a)
[18] And necessary evil is evil nonetheless. "As I live, declares the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live" (Ezekiel 33:11).
All quotations of Holy Scripture are taken from the English Standard Version (Anglicised).
[5] Leviticus 19:19
[6] Leviticus 11
[7] Ezekiel 4
[8] Exodus 21:17
[9] Leviticus 20:13
[10] Exodus 22:18
[11] Exodus 35:2
[12] Leviticus 24:16
[13] The prohibition against the eating of pork, for example, is attested to in ancient Egypt.
[14] Matthew 19:8
[15] Romans 6:23
[16] cf. 1 Corinthians 15:21
[17] Mishna (Mak. 1:10, Mak. 7a)
[18] And necessary evil is evil nonetheless. "As I live, declares the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live" (Ezekiel 33:11).
All quotations of Holy Scripture are taken from the English Standard Version (Anglicised).
It's hard to reconcile the primitive view of the ancient Israelites on their God and their dealings with Him with the perfect revelation of Himself in the person of Jesus Christ. No wonder they missed Him and expected a Messiah of military victory and earthly conquest and rule. When you read what God said and did with and through them it often is seemingly irreconcilable (even in spiritual and theological terms) with the morals and values which God displays through Christ.
ReplyDeleteAnd down through the ages, ever since, many a despot and dictator has stood upon the same claim in their villainy and tyranny - "God commands me." "Manifest Destiny." "God wills it." Ironically, these men are condemned for the very same acts Joshua and others were commended for.