Let us set the context.
Genocide: the deliberate and systematic extermination (and or destruction) of a national, racial, political, or cultural group. (notice not positive or negative)
Terms origin: 1944, apparently coined by Polish-born U.S. jurist Raphael Lemkin in his work "Axis Rule in Occupied Europe" [p.19], in reference to Nazi extermination of Jews, lit. "killing a tribe," from Gk. genos "race, kind" (see genus) + -cide. The proper formation would be *genticide.
Usage: genocide [(jen-uh-seyed)]
The deliberate destruction of an entire race or nation. The Holocaust conducted by the Nazis in Germany and the Rwandan genocide are examples of attempts at genocide.
Who is conducting the genocide according to the word? Human beings
The word genocide does not tend to be used in regard to situations with animals exterminating or destroying other animal groups. If it is, it is not used in a moral sense of being “good or bad”.
In the situation with the Canaanites, it is proposed that God is the being who judges the Canaanites and decides that they merit destruction physically and/or culturally (It is not necessitated that they were all to be killed but that may be the case).
What quality of the God that is giving the order might allow for that being to judge the merit properly and fairly? Omniscience (all knowing).
What quality of the God that is giving the order might prevent that being from making this order when it is not properly merited? Omni benevolent (all [more appropriately, perfectly] loving) We see this in that God waits until the iniquity of the Ammonites is at its maximum point (400 years) before the Canaanites are judged in this way. (Genesis 15:12-16) This also shows that God gives an individual every opportunity to turn before the judgment takes place. This is possible due to perfect knowledge. (Did the Canaanites know of this situation? Yes you can see that in Joshua 2.[also Joshua 9] They could have repented and been saved.) This can also be seen with the woman of Tekoa talking to David regarding David’s behavior with shunning his son. The woman states to David ‘For we will surely die and are like water spilled on the ground which cannot be gathered up again. Yet God does not take away life, but plans ways so that the
banished one will not be cast out from him.’ (2 Samuel 14:14 This of course does not necessitate that a son will turn back to God. You can also see this in the conversation between Abraham and God regarding Sodom and Gomorrah (“if there are 50,40,30,10… righteous people I will not destroy them” Genesis 18:22-33)
What quality of the God that is giving the order might render that being to give the order when it is properly merited? Perfect Justice
Are perfect love and perfect justice contradictory? One who is perfectly just can and must enact justice even on those they love. One who loves perfectly can and must continue to love those whom they enact justice upon. Both can be done at the same time. Part of the perfection of the love and justice of God is that they are properly (or perfectly) balanced between each other. We can see this in that God does not take delight in the death of the wicked, rather God desires that they turn from their wickedness and be saved. Although God desires that they turned and be saved, God must pursue justice if they do not turn from their wickedness. This does not contradict God’s desire that they do turn from their wickedness and be saved. Does God treat this situation fairly? Yes (Ezekiel 3:16-21 ; Ezekiel 33: 1-20)
So how does God decide if it is merited? What if they don’t have a perfect understanding of God’s commands?
You can see in the end of Ezekiel 33:1-20 that the individuals will be judged according to their own standards, let alone God’s, and still be found lacking. You can also see this in Romans 1:18 – 3:31. All are held to a reasonable standard based on what they know. Also seen in Acts 17:22-31.
The information is available to every individual. Some choose not to act on it. However people are only judged on the basis of what they know, it is also written that they are placed in time and space in a manner that would be optimal for them to come to knowledge (although not that they necessarily will come to knowledge as they can refuse).
I would argue that Genocide cannot really be attributed to God. Even if it were, the definition does not render it a negative or positive term in and of itself.
Now the two examples of genocide usually related to the term (one which originated the term) can be determined to be instances where genocide took place and if it was negative in those cases.
I would suggest it was negative for a couple of reasons:
1. 1. Humans (on their own) cannot know if the punishment of the whole of the group is merited without going through strenuous court/legal proceedings with evidence, etc.
2. 2.These cases were not done under some kind of judicial/merit based situation, but rather a malicious hate based situation. The merits were not justified in any way. This is something that can be examined in a situation where humans are making the decision so that we can determine if the action of ‘genocide’ is wrong and thus morally abhorrent.
If there was a situation where the last remaining group of 300 gypsies were in a country that allowed for the death penalty, and each one of those gypsies in the group were rightly suspected, tried, and convicted of a crime that merited the death penalty, all those gypsies facing the death penalty could technically be “genocide”. However, all those gypsies would be guilty of a crime and meriting the death penalty. Now the death penalty may not have to be enacted in this case but that does not mean that it cannot be. Given that it is… this can be “genocide” in a technical sense but also a proper avenue of handling the situation as their individual actions merited individual deaths which lead to the death of the whole group.
ast-font-family:"times="" roman";color:#333333"="">I think in the realm of God making a command against the Canaanites and the realm of human beings making a command against another group of human beings, there is a stark difference of context. Thus it does not seem that genocide is really appropriate (in regard to God's actions with the Canaanites) and even if it is used technically, it is not render a negative connotation, just a description of what has taken place: the extermination or destruction of a group. In this case it would have been a merited and justified undertaking rather than the unmerited and unjustified undertaking of humans committing this act toward humans without correct and fair court/legal proceedings.