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How Can the Slaughter of the Canaanites Be Reconciled with the Character of God?

The Canaanite Conquest in Its Historical and Theological Context


One of the most challenging ethical issues for modern readers of the Bible is the account of the Israelite conquest of Canaan. Scriptures such as Deuteronomy 2:34, Joshua 6:21, and Deuteronomy 3:6 recount God’s command to Israel to destroy entire cities, including men, women, and children, during their invasion of Canaan. To many, these accounts raise difficult questions about God's justice, goodness, and love. Can the destruction of entire communities, including innocent children, be morally justified? What do these events reveal about the nature of God?


In order to engage these questions, it is necessary to approach the biblical texts with both historical and theological sensitivity. We must recognize the cultural and historical context of the Canaanites, as well as the overarching biblical narrative, which focuses on God's holiness, justice, and mercy. The conquest of Canaan should be seen in light of God's unfolding redemptive plan for humanity. Far from being an arbitrary act of violence, the destruction of the Canaanites was a divine judgment against a society that had become utterly corrupt, engaging in practices such as child sacrifice (Leviticus 18:21). God's patience with the Canaanites had reached its limit, and their judgment had been foretold hundreds of years prior (Genesis 15:16).


In discussing the destruction of Canaanite cities, one must acknowledge that the historical accounts in the Old Testament depict a specific period of divine action against a people who had utterly rejected God and whose sins had reached a point of no return. The Bible presents these events not as ethnic cleansing or genocide but as an act of divine justice against profound wickedness. This theological framework helps to explain why such drastic measures were commanded and carried out.



The Sinfulness of the Canaanites and God's Justice


One crucial point to understand is the moral condition of the Canaanites. The Bible describes the Canaanite society as morally degenerate, with widespread practices that violated God’s laws of human dignity and purity. The Canaanites engaged in idolatry, sexual immorality, and the particularly heinous practice of child sacrifice (Leviticus 18:24-25). God’s commands to Israel regarding the conquest of Canaan were, in fact, a judgment on this wickedness. Deuteronomy 9:5 explicitly states, “It is not because of your righteousness or the uprightness of your heart that you are going in to possess their land, but because of the wickedness of these nations the Lord your God is driving them out from before you.”


God, in His holiness, cannot tolerate sin indefinitely. His justice demands that wickedness be judged, and the Canaanites had reached a level of depravity that necessitated divine intervention. Yet, it is important to note that God had been patient with the Canaanites for over 400 years (Genesis 15:16), giving them ample time to repent. Their destruction came only after they had persistently rejected God and chosen to live in rebellion against Him.


This is similar to the pattern seen in other biblical judgments, such as the destruction of Sodom and Gomorrah (Genesis 19:24-25) and the flood during Noah’s time (Genesis 7:17-24). In each case, God’s judgment was executed after persistent human sin and rebellion. It was not arbitrary or unjust; it was the culmination of God’s righteous anger against sin.



God’s Sovereignty Over Life and Death


A second consideration in grappling with these passages is the nature of God’s sovereignty. As the Creator of all life, God has the authority to give and take life according to His divine wisdom and justice. Scripture affirms this repeatedly. In Job 1:21, Job declares, “The Lord gave, and the Lord has taken away; blessed be the name of the Lord.” Similarly, 1 Samuel 2:6 says, “The Lord kills and brings to life; he brings down to Sheol and raises up.”


God's sovereignty extends over life and death, and His judgments are always just, even when they may seem harsh to human sensibilities. The destruction of the Canaanites, including their children, must be understood in light of God's omniscient knowledge. God alone knows the future and the trajectory of a person’s life. In the case of the Canaanite children, God knew that their lives, if allowed to continue, would lead them into the same sinful practices as their parents. God’s foreknowledge of the Canaanite society's future generations was a factor in His command to destroy the entire population.


This principle is illustrated in the account of Sodom and Gomorrah, where God’s decision to destroy the cities was based on their complete moral degradation. In Genesis 18:32, Abraham pleads with God to spare the city if even ten righteous individuals could be found. God agrees, yet no such individuals were present, and the cities were destroyed. If there had been any righteous individuals, including children, God would have spared them, but none were found.



The Role of the Israelites as Instruments of Divine Judgment


It is also important to recognize that the Israelites were not acting on their own initiative in the conquest of Canaan. They were following specific divine commands, serving as instruments of God’s judgment. This distinction is critical because it places responsibility for the destruction of the Canaanites squarely on God’s shoulders, not on the Israelites. They were acting as agents of divine justice, not as a marauding army bent on conquest for personal gain.


Moreover, the conquest of Canaan was not a precedent for the Israelites to engage in continual warfare or aggression. God’s commands to destroy the Canaanites were limited to that particular time and place. There is no biblical mandate for Israel to engage in unprovoked aggression against other nations. In fact, the Old Testament contains numerous examples of God commanding Israel to live in peace with their neighbors (Deuteronomy 20:10-12). The conquest of Canaan was a unique event, not a general principle for Israel’s foreign policy.


Additionally, the ethical framework for understanding the conquest is grounded in the fact that the Canaanites were not innocent victims but were being judged for their sins. The Israelites were carrying out God's will, and their actions were not motivated by a desire for plunder or domination. In fact, God specifically commanded the Israelites not to take any spoils from the cities they destroyed, as seen in Joshua 6:18-19.



The Fate of the Canaanite Children


One of the most troubling aspects of the conquest narratives is the killing of children. How can this be reconciled with the character of a loving and just God? As mentioned earlier, the Bible teaches that God has foreknowledge of all things, including the future choices and actions of individuals. God's decision to include children in the destruction of the Canaanite cities must be understood in light of this foreknowledge.


In Deuteronomy 1:39, God speaks of young children as those who “have no knowledge of good or evil.” This suggests that while these children were not personally guilty of the sins of their parents, they were part of a society that had become so morally corrupt that it was beyond redemption. God, in His omniscience, knew that these children, if allowed to grow up in that environment, would likely follow in the footsteps of their parents, perpetuating the same sinful practices. In this sense, their death can be seen as a form of divine mercy, preventing them from growing up in a corrupt society and becoming morally culpable for its wickedness.


Additionally, from a theological perspective, the death of these children does not mean their eternal damnation. The Bible teaches that God is just and merciful, and He will judge each person according to their deeds and the light they have received. These children, who had no knowledge of good or evil, would not be held accountable for the sins of their parents (Deuteronomy 24:16). While their deaths are tragic, they are ultimately in the hands of a just and loving God who will judge them with perfect fairness.



The Conquest as a Foreshadowing of Final Judgment


The conquest of Canaan also serves as a foreshadowing of the final judgment that will come upon all humanity. Just as the Canaanites were judged for their sins, so too will all people be judged according to their deeds when Christ returns. Revelation 20:11-15 describes the final judgment, where the wicked will be cast into the lake of fire, while the righteous will enter into eternal life.


The conquest of Canaan, therefore, is a microcosm of the larger biblical narrative of judgment and redemption. It demonstrates that God is not indifferent to sin and that His justice will ultimately prevail. At the same time, it also points to the possibility of redemption for those who repent and turn to God. Rahab, a Canaanite prostitute, is a prime example of this. Although she was part of a condemned society, she expressed faith in the God of Israel and was spared, along with her family (Joshua 2:12-14; 6:25). Her inclusion in the lineage of Jesus (Matthew 1:5) is a powerful testimony to God's mercy and grace.



God's Unchanging Nature and the Consistency of His Judgments


Some may argue that the God of the Old Testament seems harsh and vengeful compared to the God of the New Testament, who is portrayed as loving and merciful. However, this is a misunderstanding of the biblical portrayal of God. The Bible teaches that God is unchanging in His character (Malachi 3:6; James 1:17). His holiness, justice, and love are consistent throughout both the Old and New Testaments.


In the Old Testament, God’s justice is emphasized in His dealings with the nations, including Israel. When Israel sinned, they too were subject to divine judgment, as seen in their exile to Babylon (2 Kings 17:7-23). God’s judgments are not arbitrary but are always based on His moral standards. The destruction of the Canaanites was an expression of God's justice against a wicked society, just as the exile of Israel was a judgment against their own disobedience.


In the New Testament, the emphasis shifts to God’s mercy and grace, culminating in the sacrificial death of Jesus Christ on the cross. Yet, even in the New Testament, the theme of judgment remains. Jesus Himself speaks frequently about the reality of hell and the final judgment (Matthew 25:31-46; Mark 9:43-48). The God of the New Testament is the same God as in the Old Testament, and His justice and mercy are perfectly balanced.



Understanding the Language of Warfare in the Ancient Near East


Another important factor in interpreting the conquest narratives is understanding the language of warfare in the ancient Near East. Like other nations in that time, the Israelites used hyperbolic language when describing military victories. Phrases like “utterly destroy” or “leave no survivors” were common in ancient war rhetoric and did not always mean the complete annihilation of a population.


For example, Joshua 10:40 states that Joshua “left none remaining” in the cities he conquered, yet later passages reveal that there were still Canaanites living in the land (Judges 1:27-36). This suggests that the language of total destruction was not meant to be taken literally but was a common way of describing military victories in that cultural context.


Recognizing this hyperbolic language helps to mitigate some of the ethical concerns about the conquest. It shows that the destruction of the Canaanites was not as widespread or as indiscriminate as it might initially appear. While the conquest was certainly violent and involved the destruction of many cities, it was not a campaign of total extermination.



The Mercy of God in the Midst of Judgment


Finally, it is essential to recognize the mercy of God even in the midst of His judgments. As mentioned earlier, the story of Rahab provides a powerful example of God’s willingness to save those who repent and turn to Him. Despite being part of a condemned society, Rahab’s faith in the God of Israel led to her salvation, both physically and spiritually.


Similarly, the conquest of Canaan was not carried out without warning. The Canaanites had ample opportunity to repent and turn to God, just as the people of Nineveh did in the time of Jonah. Had they done so, God would have spared them, as He did with Nineveh (Jonah 3:10). The fact that the Canaanites chose to persist in their wickedness, despite knowing about the God of Israel, demonstrates their hardness of heart.


In this way, the conquest of Canaan serves as both a warning and an invitation. It warns of the consequences of persistent sin and rebellion against God, but it also extends an invitation to repentance and faith. Just as Rahab was saved by her faith, so too can anyone who turns to God in repentance receive His mercy and grace.



Conclusion: No Conclusion


By exploring the historical, theological, and ethical dimensions of the conquest of Canaan, we gain a deeper understanding of this difficult topic. It is essential to approach these texts with humility, recognizing that God’s ways are higher than our ways and that His judgments are always just and righteous. While the destruction of the Canaanites may be troubling to modern sensibilities, it ultimately points to the holiness of God, the seriousness of sin, and the reality of divine judgment. At the same time, it also reveals the mercy of God, who is always willing to save those who turn to Him in faith.


About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220 books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).


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