The treatment of conquered cities in the Bible is a topic that reflects the historical and theological context of ancient Israel and its surrounding nations. The biblical narrative provides various accounts of how cities were treated upon conquest, often reflecting divine commands, covenantal promises, and the moral and ethical standards of the time.

Divine Commands and Warfare

In the Old Testament, the treatment of conquered cities is often depicted as being directed by divine command. The Israelites, under the leadership of figures such as Joshua, were instructed to conquer the land of Canaan as part of God's promise to Abraham and his descendants. This conquest was not merely a territorial expansion but a fulfillment of divine judgment against the Canaanite nations for their iniquities.

One of the most notable examples is the conquest of Jericho. In Joshua 6:17, the Israelites are commanded: "And the city and all that is in it shall be devoted to the LORD for destruction. Only Rahab the prostitute and all who are with her in her house shall live, because she hid the spies we sent." This directive illustrates the concept of herem, or the ban, where certain cities and their inhabitants were devoted to destruction as an offering to God.

Differentiation Between Cities

The treatment of conquered cities varied depending on their location and the specific instructions given by God. Deuteronomy 20:10-18 provides guidelines for warfare, distinguishing between cities that are far from Israel and those within the land of Canaan. For distant cities, the Israelites were to offer terms of peace, and if accepted, the people would become forced laborers. However, if the city resisted, the men were to be killed, and the women, children, and livestock could be taken as plunder.

In contrast, for cities within Canaan, the command was more severe: "However, in the cities of the nations the LORD your God is giving you as an inheritance, you must not leave alive anything that breathes. You must completely destroy them" (Deuteronomy 20:16-17). This was to prevent the Israelites from being led astray by the idolatrous practices of the Canaanites.

Mercy and Exceptions

While the general pattern in the conquest narratives involves destruction, there are notable exceptions where mercy is shown. The account of Rahab in Jericho (Joshua 6) and the Gibeonites (Joshua 9) highlights instances where individuals or groups were spared due to their faith or strategic alliances. Rahab's faith in the God of Israel led to her and her family's salvation, while the Gibeonites, through deception, secured a treaty that spared them from destruction.

Prophetic and Historical Reflections

The prophets and historical books of the Bible reflect on the treatment of conquered cities, often using these events as lessons for Israel's obedience and faithfulness to God. The destruction of cities like Jerusalem by foreign powers is portrayed as divine judgment for Israel's own unfaithfulness, mirroring the earlier conquest narratives.

Ethical and Theological Considerations

The treatment of conquered cities raises complex ethical and theological questions. From a conservative Christian perspective, these narratives are understood within the framework of God's sovereignty, justice, and the unfolding of His redemptive plan. The harshness of the commands is often seen as a reflection of the seriousness of sin and the necessity of maintaining the purity of the covenant community.

Ultimately, the treatment of conquered cities in the Bible serves as a reminder of the holiness and justice of God, the consequences of sin, and the importance of obedience to divine commands. These narratives are part of the larger biblical account that points to the ultimate victory and peace found in Jesus Christ, who fulfills the law and the prophets.