If God loves everyone, why does He command the Israelites to kill entire populations, including women and children (Joshua 6:21)?

Understanding the Context of Joshua 6:21

Joshua 6:21 reads: “At the edge of the sword they utterly destroyed everything in the city—man and woman, young and old, oxen, sheep, and donkeys.” Many readers struggle to reconcile such a command with a loving God. The purpose of this entry is to explore how such directives fit within the broader biblical narrative, addressing both cultural and theological considerations.

Divine Justice and Human Morality

The directive to destroy entire populations must be understood within the wider scriptural theme of divine justice. Passages such as Genesis 15:16 indicate that God allotted centuries for the inhabitants of Canaan to repent before judgment fell: “In the fourth generation your descendants will return here, for the iniquity of the Amorites is not yet complete.” God’s moral standard was not arbitrary; He exercised patience so that their corrupt practices would reach a point of no return.

This context frames the conquest of Canaan as an act of divine judicial action. Scripture consistently portrays God as the ultimate Judge (Genesis 18:25: “Will not the Judge of all the earth do right?”). He allows societies ample opportunity to turn from practices such as child sacrifice and rampant idol worship (Deuteronomy 12:31). When they remained intransigent, destruction became a judgment on civilizations that refused to abandon egregious evil.

The Seriousness of Canaanite Practices

Numerous passages describe the moral depravity of Canaanite culture. Deuteronomy 9:4–5 states that the Canaanites’ wickedness was the reason they were driven out, not the inherent righteousness of the Israelites. Archaeological findings in regions associated with the ancient Canaanites have unearthed evidence of child sacrifice, cultic prostitution, and other practices deeply abhorrent to Israel’s covenant with God.

Such systemic evil threatened to corrupt Israel (Deuteronomy 20:18). The drastic commands served as both judgment on Canaanite atrocities and a protective boundary against influences that could lead Israel away from the worship of God. This perspective is mirrored in other ancient Near Eastern legal codes, which also mandated harsh judgments where severe religious and moral offenses were committed.

God’s Sovereign Right Over Life and Death

From a biblical standpoint, God is understood as the Creator who gives life and has the authority to take it (Job 1:21). If God is the giver of every breath, He can justly determine when human life ends. Scripture depicts human life as sacred, but it also asserts that the Author of life holds sovereignty over His creation.

This principle undergirds events where large-scale destruction occurs, whether in the flood of Noah’s time (Genesis 6–7) or the judgment on Sodom and Gomorrah (Genesis 19). The consistent scriptural thread is that God’s goodness is compatible with His prerogative to judge persistent, unrepentant evil.

The Broader Pattern of Mercy

Even within these narratives, mercy emerges. Rahab and her family in Jericho (Joshua 6:22–25) were spared when they demonstrated faith and reverence for God’s power. This shows that destruction was neither indiscriminate nor devoid of grace. The text highlights a willingness to deliver those who turned to God in faith. This pattern continues throughout Scripture, emphasizing that people of any background may become part of God’s family by recognizing Him as the one true God (Joshua 2:9–13).

Furthermore, consistent biblical themes demonstrate that God’s love is extended throughout history in offering opportunities for repentance. For instance, Jonah was sent to the Assyrians in Nineveh (Jonah 1–4), who at the time were known for their cruelty. That city repented and was shown divine compassion.

The Place of Children in God’s Plan

One of the most difficult aspects of these accounts is the inclusion of children. However, several threads help contextualize these events:

1. God’s Knowledge of Future Generations: In a culture entirely steeped in extreme idolatry, children’s futures were inextricably tied to pervasive evil practices. The Bible depicts a God who knows the future and operates from a vantage point beyond human limitation.

2. Mercy Beyond Earthly Life: Scripture teaches that God’s care extends beyond physical existence, presenting hope that He deals justly with all individuals after death. Although not every detail is revealed, passages such as 2 Samuel 12:23 and Matthew 19:14 hint at God’s mercy and love toward children.

3. Divine Judgment as a Protective Measure: The annihilation of those specific populations served to protect future generations from becoming ensnared in the same destructive behavior. This dimension underscores divine wisdom in cleansing the region from practices that included infanticide, brutal warfare, and immorality that would perpetuate generational harm.

Foreshadowing the Greater Redemption

The conquest narratives fit into the broader trajectory of Scripture leading to a redemptive plan. Prophecies throughout the Hebrew Scriptures pointed toward a time when justice and mercy would converge in the Messiah (Isaiah 53). The culmination is found in the atoning work of Christ, through whom the ultimate judgment of sin and the ultimate demonstration of love intersect at the Cross.

By understanding these events in their redemptive-historical context, one sees God’s righteous dealings in the past paving the way for the redemption of the entire world (John 3:16: “For God so loved the world…”). The severity shown in judgments within Joshua becomes a backdrop that magnifies God’s patience and compassion offered to all humanity in Christ.

Archaeological and Historical Notes

Archaeological excavations at Jericho by John Garstang and, later, various investigations including those by Kathleen Kenyon, have provided insights into the city’s fortifications and their subsequent fall. While debates continue regarding specific dating, many scholars note evidence of collapsed walls consistent with a sudden destruction. These findings lend historical plausibility to the biblical account in Joshua 6.

Similarly, Canaanite city-states known from ancient Near Eastern artifacts show advanced but morally problematic cultures. Texts such as Ugaritic tablets highlight the brutality of certain religious rites, corroborating the moral corruption described in biblical passages. Although interpretations differ, the archaeological record supports a society whose practices deviated profoundly from the worship of the God of Israel.

Reconciling Love and Wrath

Within Scripture, love and wrath appear as complementary aspects of God’s character. Wrath is directed against sin that destroys human flourishing and dishonors God’s holiness. At the same time, God’s love is displayed in covenant faithfulness to Israel and the eventual invitation to all nations. The Psalmist writes, “Righteousness and justice are the foundation of Your throne; loving devotion and truth go before You” (Psalm 89:14). Both attributes operate in perfect harmony.

The conquest episodes illustrate that God’s love and God’s justice cannot be separated. Love without justice fails to address sin and evil; justice without love lacks compassion and hope. In biblical perspective, God’s dealings with humanity balance these attributes in a mysterious yet consistently righteous manner.

Key Takeaways

• The destruction of entire populations in Joshua reflects divine judgment on persistent, extreme wickedness.

• God’s love remains evident through warnings, delays, and preservation of repentant individuals (e.g., Rahab).

• The mission of Israel in Canaan included protecting Israelite worship from contamination by brutal religious practices.

• Biblical texts underscore that God is sovereign over life; He judges sin while providing a redemptive plan for all.

• Archaeological evidence aligns with biblical descriptions of Jericho’s fall and the broader cultural milieu in Canaan.

Conclusion

Joshua 6:21 must be read within the comprehensive narrative of Scripture, where divine justice, patience, and love intersect. The destruction of entire populations is neither capricious nor contradictory to God’s character, but rather part of His measured response to entrenched evil. Scripture testifies that judgment need not be the final word for those willing to turn and trust in God’s redemptive mercy. This harmonizes with a view of a loving God who, from the earliest pages of Genesis to the concluding visions in Revelation, upholds both His holiness and kindness toward humanity.