Am not I a Benjamite, of the smallest of the tribes of Israel? (Judges 21)

Ah, doesn't this story keep getting better? No, not really. Apparently all of a sudden, the Israelites start realizing that--especially to the extent that they have butchered an entire tribe of Israel--two wrongs don't make a right. So naturally, they do what anyone would, and decide to see if maybe three wrongs will do the trick.

Since they had made a vow that they would never allow their own daughters to marry one of the Benjamites, they're in a quandary. They want to help the remnant of this tribe rebuild, but they can't do it without breaking their vows. The remaining Benjamites might have women of their own actually, but since there are such a small number of survivors of this genocidal rage we saw in the previous chapter, it seems to me that those women would probably be the daughters and sisters of the surviving men. Or it may be that they truly did destroy every city, and all inhabitants, which would have been all the women, the only survivors being a handful of fleeing Benjamite soldiers. Whatever the particulars of the situation, the Israelites show their moral fiber when they have to choose: On the one hand, they can break their rashly-made and morally-pointless vows, or they can kidnap, murder and pillage in the town of Jabeshgilead, the inhabitants of which are not bound by such a stupid vow and, apparently alone in all Israel in that day, had no blood on their hands. They of course choose the latter; you can't expect them to break their word, can you?

So they kill every man and every non-virgin woman in the city. I have no idea why this was supposedly necessary rather than simply kidnapping the virgins, but I don't understand much that these people do. (You almost imagine, what with the way they've conducted themselves in the previous chapter, that they got together and said, "But what if someone from the town complains?" Think...think...think. "I've got it! We'll just kill everyone, then they can't complain!") They bring the women back to the survivors of Benjamin, but there are only 400 virgins for what I assume is about a thousand soldiers. So, not nearly enough. What to do?

Solution? More kidnapping! (At least they didn't kill anybody else, I guess.) The people assembled, who I assume were not from the region of Shiloh, suggest that during an upcoming festival in Shiloh, the remaining unmarried Benjamites lie in wait for some young women who will come out to dance in the vineyards as part of the festival. If they simply drag these women off and marry them, then it's reasoned that their fathers will not be breaking their vows, since they didn't willingly allow their daughters to go. So they do it.

Summing up, kidnapping, lying, scheming, rape (of female virgins), arson, stealing, and mass murder are all considered to be preferable to breaking one's vow to the Israelites during this time, for "every man did that which was right in his own eyes."

Why am I summing up rather than explaining or excusing? I don't think there's much one can explain, and pretty much no excuse for this behavior. You can't blame it on God, though; you can't blame it on the Mosaic Law. These aren't people acting in the name of God; this is essentially random, bloodthirsty mass insanity.

Why is it here in the Bible? The SAB labels this passage in various places as essentially violent, unjust, misogynistic, and displaying a warped sense of family values. I'd be curious as to whether there is anyone alive today who professes belief in the Bible who disagrees with such an assessment; I certainly don't disagree. On the one hand, the simple fact is that this is supposed to be history. If this event actually happened--and indeed, who would want to make up such an event and put it into their own country's history?--then I think it would be immoral to simply sweep the whole thing under the rug. In the same fashion, Christian believers in the Bible need to deal with this story, and not pretend it doesn't matter. It's from this very nation, this very group of barbaric, bloodthirsty warriors, that the people we consider heroes of the faith arise. King David, the prophet Daniel, John the Baptist, even Jesus himself comes from these people.

The thing to realize from this, and so many other stories in the Bible, is that the Jews are God's chosen people. Not the best people in the world, and despite what you might think from this story, not the worst people either, just the chosen people. As such, they are simply people. What does the Bible tell us about people? "[T]he imagination of man's heart is evil from his youth", God says in Genesis 8. "[T]he heart of the sons of men is full of evil, and madness is in their heart while they live", King Solomon observes in Ecclesiastes 9. Jesus himself tells us in Mark 7 that, "For from within, out of men's hearts, come evil thoughts, sexual immorality, theft, murder, adultery, greed, malice, deceit, lewdness, envy, slander, arrogance and folly." And yet, it was this very same Jesus who gave up his life for the salvation of all of mankind. Why did God choose the Jews? Deuteronomy 7:7-8 says, "The LORD did not set his affection on you and choose you because you were more numerous than other peoples, for you were the fewest of all peoples. But it was because the LORD loved you and kept the oath he swore to your forefathers that he brought you out with a mighty hand and redeemed you from the land of slavery, from the power of Pharaoh king of Egypt." Why did Jesus decide to die for sinful people? Romans 5:6-8 tells us, "You see, at just the right time, when we were still powerless, Christ died for the ungodly. Very rarely will anyone die for a righteous man, though for a good man someone might possibly dare to die. But God demonstrates his own love for us in this: While we were still sinners, Christ died for us." It's in the stories of the very worst that humanity has to offer that we see the depth of the love of God: that despite our best efforts to be as evil and reprobate as possible, God still insists on reaching out to us in love. This horrible chapter in Israel's history is not the final chapter; it's only the beginning.

Ye will take Benjamin away: all these things are against me (Judges 20)

Now, while I don't think that chapter 20 is quite as shocking in a simple sense (I mean after all, this isn't so personal; it's war, and this is just the way war is.) there is something more troubling about it from the point of view of an apologist: While God is completely absent from the previous chapter, it appears that the civil war that unfolds in response to the events of chapter 19 is undertaken with the express blessing of God. This is pretty much genocide we're about to see here, and what's more, genocide against the Israelites' own brothers.

I will, of course, offer a possible explanation of the apparent actions of God in this chapter, but I honestly have to admit that I'm grasping at straws here, and even my stretching of the interpretation of this chapter doesn't come across very pleasant at all. The easiest way out would be to say that when "the LORD said" in this chapter, it's not God, but the priests speaking falsely as though on behalf of God or some such thing. (Note that in verse 9, they say they "will go up by lot", raising the possibility that they essentially drew straws and considered the result to be the will of God.) Such an interpretation may create more problems than it solves for the apologist. I mention it only as a temptation, not as something I consider to be a reasonable response.

So here's the recap: Fighting men from all the tribes of Israel except for Benjamin (and probably Levi) gather together in Mizpeh to meet the Levite from chapter 19 and hear his story. Now the story he tells is technically true, but he leaves out the parts about his concubine being unfaithful to him and how he and his host actually gave the concubine to the crowd willingly. It's possible that the actual words of his story supply more detail than we read here, but it does sound like he's leaving out any details that paint him in bad light, which one would expect. The men of Israel vow that they will not return home until the rapists are brought to justice, and so they go to war.

The whole text of the battle that ensues is marked repeatedly by the SAB as absurd, violent and unjust. While I and any rational person would agree that this is a violent story, I don't see anything absurd about it, other than the fact that it's blown way out of proportion, which leads me to somewhat agree with the injustice label. I say "somewhat" because I suspect if this had not been an all-out war and only the men of Gibeah had been slaughtered, the label would still be there in the SAB, but I think I and many others would feel it was quite just. That being said, the fact that their fellow Benjamites are protecting them from justice may make them fair game, but that's more of a grey area in my mind.

The men of Benjamin fight exceptionally well, killing somewhere around 40,000 Israelites before finally losing. A note of accuracy that does little to soften the atrocity of the moment should be inserted here in response to the notes of the SAB. Verse 44 notes "Another 25,000 Benjamites are killed..." Actually, these are the same ones. If you read the story carefully, you'll note that the Benjamites started out with 26,000 soldiers (v. 15), so killing 50,000 of them would have to be an error. It isn't though; verse 35 is a summary of the battle while the following verses are a telling of the details of that battle, and a breakdown of how and where the Benjamites were defeated. In addition to the killing of soldiers, at the beginning of the final battle, they burn down the city of Gibeah, and after the battle, they pretty much just go nuts and destroy every city in the tribe of Benjamin.

Okay, so let me get down to it: this is horrible. It's a horrific, shameful moment in the history of Israel, and in addition to that, it appears that God is actually involved this time. What can you say? There are actually a few possibilities. One, which I've already hinted at, is that God approves. That is to say--and the distinction is important--that God approves of taking justice against Benjamin for allowing such an evil thing to happen in their midst. It does not necessarily mean that God approves of the all-out genocide and large-scale destruction that ensues after the battle. I can just barely believe of God that He might want not just the men of Gibeah destroyed, but the soldiers who fought to protect them. I don't believe that God intended the entire tribe to be decimated, no matter what, and I don't think the text supports that.

Another possibility that makes perhaps a bit more sense (although doesn't make things look much better) is that God led the men of Israel to do this thing as a form of punishment on them as well as on Benjamin. It hearkens back to Egypt and how once Pharaoh decided he would not let the Israelites go no matter what, God caused him to be hardened in his heart and stick to his guns even to the point of his own ruin. The men of Israel were so dead set on exacting revenge, and were so deeply steeped in sin themselves (if the rest of the book of Judges is any indication) that God said, "Sure! Go ahead and attack! Everyone is going to get exactly what they deserve..." Some people refuse to have faith in the God of the Bible because they pray, and do not get what they ask for, but Psalm 106:15 talks of what may be at times the worst curse that God can ever give someone: "He gave them their request".

Thy speech bewrayeth thee (Judges 12)

Judges 12 is a short chapter with few comments from the SAB. It's funny, but I was reading this on my own over the weekend, and I anticipated what the comments would be; that's not always easy to do, as the SAB can be full of surprises.

Anyway, as yet another sad footnote on the time of Jephthah's rule, we see a bizarre and bloody fallout of this war that shows itself in some sort of intertribal warfare. I think this is the first time we see such a thing in Israel, but unfortunately it won't be the last. Men from Ephraim come to Jephthah and complain that they didn't get to take part in the battle. (Most likely, they wanted a share of the spoils of war.) Jephthah points out to them that the trouble had been going on a long time before the fighting broke out, and they had been asked for help before, a request that was ignored. Fighting breaks out, and a lot of slaughter ensues. In the midst of this, the infamous "shibboleth" event happens. Apparently, in those days it wasn't so easy to tell who was an ally or enemy. In this case, however, a known difference between these two tribes was that the Ephraimites apparently don't use the "sh" sound in their speech. So when a soldier came to the river to cross, he might pretend to be whoever he wanted to be, but the soldiers on Jephthah's side would ask the person trying to cross to say the Hebrew word for "stream". Ephraimites would give themselves away by pronouncing it "sibboleth". The guards would know they were an enemy and pluck them out of the water and kill them. Violent? Most definitely. Unjust? Well, the Ephraimites were waging a completely unprovoked war against the men of Gilead, so what can you say?

By the way, I expected it might be said that 42,000 were killed in this manner, but I also realized upon reading the passage that such a guess was probably a misunderstanding of the text, for what it's worth. I think the intended meaning is that 42,000 Ephraimites were killed in total on the whole battlefield; the thought of killing them one by one as they crossed the river seems unlikely, and the text does not expressly say that.

The chapter closes with short and quick notes on three judges that follow Jephthah. Abdon in particular is apparently funny to Steve Wells for another mention of donkeys. It might be worth noting that while the KJV says "forty sons and thirty nephews", I'm not sure where that translation comes from. The Hebrew says literally "sons' sons", which surely ought to be "grandsons" as other translations render it.

And next time, we come to Samson, one of the oddest characters the Bible has to offer.

Until the children of Israel have inherited every man his inheritance (Joshua 16-22)

Maybe I should have covered more material in the last post, as most of the issues, well, pretty much through the rest of the book are repeats of the ones I already covered. We see numerous notes of various Canaanites that couldn't be driven out, a giant or two here and there, casting lots to determine a course of action or division of land, etc. This is really the part of the book of Joshua that's much more on the dry side, being a list of a conquest here, a list of cities there, and I'm going to skim over it pretty lightly for the most part, pausing to comment on notable things.

I think actually, the latter part of Chapter 17 is notable in that it illustrates much more fully the principle of what's going on when conquests of parts of the land fail. The tribe of Manasseh complains to Joshua that they don't have enough land, and Joshua tells them that they'd have plenty if they'd just drive the Perizzites out of it. Manasseh complains that the Perizzites "have chariots of iron", and therefore they can't possibly win. Joshua tells them to buck up and just do the job they have to do, since God is on their side. It seems quite clear to me that the only thing holding back this conquest was the fear of the people.

Joshua 20, while having no notes in the SAB is an interesting one for reasons that I'll probably delve into more deeply when I go back to the Mosaic Law. The "cities of refuge" are a concept that has to do with the laws in Israel about manslaughter. If a person killed another by accident, they could be protected by going to one of those cities according to the law. There, a person would stand trial instead of being subject to vigilante justice from the victim's close relative, the "avenger of blood".

Joshua 21 contains what is claimed to be an error, but while I think there may indeed be an error here, I think the SAB has misidentified the error. Or, that is to say that the error is not here so much as it is in the parallel passage in 1Chronicles 6. If you look carefully at that chapter, there are two things to note. First, that chapter is not about apportioning the land by tribes, but about listing cities given to the Levites, so the precise locations are not so important. Secondly, and this is the real problem, 1 Chronicles as a chapter names every tribe of Israel except for Dan, which is the tribe mentioned in Joshua 21. I suspect the real error is the omission of Dan's name from the list. Whether that was a scribal error or an omission in the original document (which could have been on purpose, actually) we can't say, choose what you like, or give me another suggestion as many people have done.

Joshua 22 discusses Joshua giving an address to the tribes who had land on the West side of the Jordan, and it turns out that all these years (the conquest took somewhere in the neighborhood of 30 years to finish) these tribes stayed faithful in their promise to stand by the others, and Joshua commends them for this. I myself am rather impressed, as I don't get the impression that there was really a lot of unity among the tribes in general.

Well, It looks like I might be able to finish this book in one more post, we'll see when I get to it.

Fathers of the tribes of the children of Israel (Gen 47-49)

I'm looking forward to finishing Genesis, which ought to be very soon, since there are only a few chapters, and not a lot of SAB comments. As I think I have commented before, I'm not sure where to go after finishing the book, since going straight through makes some sense, but it can also be tedious in some parts. Exodus is good, but there's no denying that the majority of the other three books of Moses don't have a whole lot going for them. I think what I'm going to do is, after finishing a longer book like this, I'll skip ahead somewhere and take a detour through a shorter and more "action-packed" book as a sort of palate cleanser if you will. So before hitting Exodus, I think I'll either do Ruth or Jonah, two of my personal favorites. (Or perhaps I might do Luke chapter 2, as a sort of Christmas special. [Edit to add links to parts 1, 2, and 3.] I'm hoping to put some Christmas stuff in my other blog today anyway.) Any opinions (or comments at all) are welcome.

Chapter 47 is pretty straightforward, both the content and the SAB objections are largely a repetition of stuff in previous chapters. As instructed, Joseph's family stands before Pharaoh and tells him that they are shepherds, and what they really need is some good pasture land, preferably Goshen. In verse 11, Goshen is referred to as "the land of Rameses", which some have suggested to be an anachronism, and it technically is, "Rameses" being a name not used until hundreds of years after this time in history. Most likely, this is a reference that was common in the time this story was committed to paper rather than the time it actually happened similar to the references to Philistines and possibly Amalekites and others. Since the SAB doesn't claim an issue with verse 11, it may not have one, but it does bring up an interesting point anyway. I've heard many skeptics insist that if God really "wrote" the Bible, He would be aware of scientific facts that were discovered long after the stories were written as well as future historical events, and the writing ought to reflect that. That is probably true to some extent, no doubt, but note that another objection that is often raised to the Bible is to point out anachronisms! Maybe somebody can explain to me what the Bible could do in this area (as well as others that I won't go into here) so that it could please everybody. But enough of that...

Jacob is asked by Pharaoh how old he is, and Jacob tells him that he's 130, but that he's just a youngster compared to many of his forefathers. You may recall that Jacob's father lived to be 180, his grandfather 175 and great-grandfather 205. The SAB finds the thought of Jacob living to 147 to be absurd, but I'd be curious as to what the threshold for absurdity in lifespans is, since no note is made about Sarah.

Much of the rest of the chapter is concerned with the playing out of the remainder of the famine, and Joseph using the stored food to squeeze every last bit of capital out of the citizens of Egypt, making Pharaoh more wealthy and powerful than ever.

Just before Jacob dies, one noteworthy thing he does is make Joseph swear to bury him back in the Promised Land. The fact that Jacob does die is, in my opinion, not an issue with respect to the promise made by God in the last chapter, as I explained in my last post. The custom of swearing in the manner described here is indeed odd, but apparently it was a cultural thing of the time. As I explained in response to a similar exchange between Abraham and his servant, there is nothing wrong with swearing an oath per se. While I went over it in an older post, the short version is this: the two New Testament verses linked to in the SAB note are taken out of context, both of them saying not merely "...swear not," but "swear not, neither by heaven..." The point is not that making promises or swearing is wrong, but that swearing by something because your word alone isn't good enough is a bad thing.

Chapters 48 and 49 are essentially a long list of blessings that Jacob gives to his family before he passes away. (Despite the note by the SAB concerning Jacob seeing God, it seems very unlikely that Jacob is referring to something new, but rather is more likely referring to what happened way back the first time he saw God.) It's notable that like previous generations, the greatest blessings don't necessarily go to the eldest. In fact, it seems that the biggest blessing is going to the youngest child of the second-youngest son.

Although they are not really called "tribes" yet (oh, wait, I guess they are in verse 28), the SAB takes this moment to note the inconsistency in the naming of the tribes of Israel. It seems like a reasonable enough moment, but a little disappointing, since most educated Christians know that the inconsistency goes farther than what is quoted here, and various lists throughout the Bible will list them differently. I was going to leave it at that, but apparently I can't seem to help assisting Steve Wells in his research, so a quick guess as to where I would find a third list was fruitful: Numbers 1:4. In this list, we see the tribes listed as Reuben, Simeon, Judah, Issachar, Zebulun, Ephraim, Manasseh, Benjamin, Dan, Asher, Gad and Naphtali, which one can see does not fit with the other lists given. If you go down further in that chapter, there's a bit of explanation, but I can't remember where the full explanation is, it may be spread throughout the law in various places. The short of it is that the tribe of Levi is chosen to be set aside as a priestly tribe, and they don't get an inheritance in the Promised Land in the same manner as the other tribes. However, the sons of Joseph, Ephraim and Manasseh, each form a tribe at that point. So the tribes of Levi and Joseph are special, and it can cause some confusion at times. As for the passage in Revelation that is referred to, there are some theories among scholars as to why Dan is not on the list. Of course, it's not considered to be an error, but rather something of hidden significance.

The last thing to be settled in this chapter is the strange prophecy given in verse 10. Honestly, I don't understand this well (nor much of the rest of this chapter, which uses some strange poetic stuff), but I do know that it is considered by many to be telling of the idea that the Messiah should come from the tribe of Judah. While "Shiloh" is a place, many scholars have favored a different translation here in which the phrase becomes "until he comes to whom it belongs". Whether it refers to King David, Jesus, or someone or something else, I'm not sure how to respond to the note here, because I don't really know what it means. Nonetheless, a lot of issues regarding the validity of Saul's kingship will come up once I get to 1Samuel, so I'll save the discussion for that time.

Almost done!