Dr. Chou is helping us understand why dealing with difficult areas of scripture matters. Today I want to take the time to look at some specific hard passages to show not only how to think through difficult questions but also why the answers to these questions are beautiful. We could look at a plethora of different issues, but we only have space for three. Picking up where we left off yesterday.
The Conquest of Canaan
Moving from the law, we encounter the Conquest. Often people will ask, “How could a loving God demand the mass slaughter of men, women and children and the seizure of land?”
Is this really historical?
This is an issue that not only bothers unbelievers but also believers. Some people argue that this really never happened and so God really never ordained such killing. Before answering the question above, we need to make sure we understand what the Bible teaches.
The writers of Scripture consistently view that what happened in the Bible is historical and the basis for theology. Jesus’s historical resurrection is the basis for a theology of hope (1 Cor 15:13-14). His death on the cross is a proof of God’s love (Rom 5:8). The Flood is a demonstration of God’s judgment (2 Pet 3:6). In all these examples, the reality of history anchors the truthfulness of theology. Thus, one would expect that the book of Joshua, written in the same type of language as all these other events, would also be real history that grounds theology. This is how other biblical writers read that passage (1 Kgs 16:34; Heb 11:30-31).
In fact, counter to what some people claim, archaeological evidence exists that supports the biblical account. At the site of Jericho, people have observed a pot amidst a layer of destruction. Archaeologists discovered that this burned pot was filled with grain. This implies that Jericho was destroyed at a point of time, without much of a siege, and soon after the harvest (for the pot was full of grain). That is exactly what the Scripture says (Josh 5:11). So archaeology doesn’t contradict the scriptural record. The biblical account records real events that have left traces to this day.
Aren’t conquests acts of hatred?
That brings us to the original question. How could a loving God do this? We need to remember that our God is not only loving but holy and that this is act is right and just. God decreed that the Conquest was in part an act of judgment against the Canaanite’s sin for centuries (Gen 15:16). He is sovereign over all (Acts 17:26), patient with a wicked people, and judged only when their sin reached a certain point (Gen 15:16). This shows God’s immense fairness.
Even more, the Conquest actually is an act of love. That may surprise us but Scripture declares it. The key question is: “Love for whom?” God gives Israel the land because of His great love for them (Deut 7:7-14). Furthermore, the Conquest is an act of love from Israel to God. In Deut 6:4-5, Moses proclaims that Israel should love God with all their heart. In the next chapter, Moses defines how Israel will display their love. They must kill all the Canaanites otherwise they would draw Israel away from God. Some people think that sparing the Canaanites would surely please a loving God. The opposite is true. That would be the most offensive act to God because it would show you loved the Canaanites more than you loved the God who first loved you. Friendship with the world is enmity with God (James 4:4). Israel is to show God but what they hate.
On top of this, the Conquest is an actually an act of hope. In the Conquest, God demonstrates His ability and agenda to vanquish evil and fulfill His promises. In fact, certain prophesies use language from Joshua to show that God will fulfill the Conquest one day to make the whole world right (cf. Obad 17-21; Rev 16:21). Believers and unbelievers often yearn for justice to be done and for right to win the day. The Conquest is God’s precedent that He can and will do that. However, the reason people become uneasy about this is because right must deal with wrong, and the Conquest proves that all people, not just the seemingly really bad ones, but everyone are all in the wrong. That is what offends but creates an opportunity to share the gospel.
God ordained the Conquest not as His people’s normal practice (cf. Deut 20:1-18) but as a unique event. As such, it simultaneously points to the reality that God will make things right and that we are those who need to be right before a holy God. This is not a passage we should shy away from but bring forth for it thoroughly convicts all.
