Genesis 6:11"Now the earth was corrupt in God’s sight, and the earth was filled with violence."
As a distinct ethnic, cultural, or political group, the Canaanites do not exist anymore. They were an ancient Semitic-speaking people who inhabited the region known as Canaan (roughly modern-day Israel, Palestine, Lebanon, western Jordan, and parts of Syria) during the Bronze Age (circa 3500–1200 BCE). The Canaanites as a people vanished millennia ago, however their DNA lives on prominently in the Levant, making modern inhabitants their closest heirs. They were never a unified empire, but rather a diverse collection of city-states and tribes. Their civilization declined due to invasions, conquests, and assimilations by groups like the Israelites, Philistines, Assyrians, Babylonians, Persians, Greeks and later Romans, leading to the gradual disappearance of their unique identity by the Iron Age. However, their genetic and cultural legacy persists in modern populations of the Levant, as evidenced by DNA studies. Studies show that modern Lebanese derive about 90-93% of their ancestry from Canaanites. Canaanites "survived" genetically by evolving into Phoenician societies (a later Canaanite offshoot) that persisted in coastal Lebanon. Arabic-speaking populations in the Levant (including Palestinians, Jordanians, Syrians, and various Jewish groups like Iraqi, Kurdish, and Karaite Jews) share significant Canaanite ancestry, often 50-85% or more depending on the subgroup. Palestinians, in particular, are often cited as having among the highest Canaanite genetic continuity in the region, alongside Samaritans and Druze. Elements of the Canaanite religion (gods like Baal) appear in biblical texts, and their seafaring trade networks shaped Mediterranean history. And something even more important about their history, they were particularly violent and wicked people.
Biblical narratives often depict them as exceptionally corrupt and brutal, citing practices like child sacrifice, idolatry, and societal violence as justifications for their conquest by the Israelites. The Hebrew Bible (Old Testament) frequently frames the Canaanites as a violent, immoral people deserving of divine judgment, emphasizing their "corruption" through acts like human sacrifice, sexual immorality, and abuse of the vulnerable to rationalize the Israelite conquest. For instance, passages describe them as building societies on "violent practices," including child immolation to deities like Baal, Tanit, or Molech, which sowed seeds of broader societal brutality.
But maybe Canaanites were engaging in warfare, ritual killings, and other brutal acts at levels comparable to their contemporaries like the Assyrians, Hittites, Egyptians, and even early Israelites. Specific Canaanite practices, such as child sacrifice, were indeed violent and horrific by modern standards, but they were not unique to them and do not indicate an inherently more savage society. And in light of our modern society with all its wars, slavery, crime and butchering the unborn on the level of 10's upon 10's of millions, it's fair to say that they weren't any more violent than most.
It’s a poignant reminder that humanity’s propensity for brutality, rooted in the Fall of Mankind, persists across eras, manifesting in different forms but with similar underlying spiritual corruption. The Bible’s portrayal of Canaanites as exceptionally violent and corrupt serves a theological purpose: It frames the Israelite entry into Canaan as divine justice against a society steeped in idolatry, immorality, and brutality (e.g., Deuteronomy 9:4-5; Leviticus 18:24-28). But Assyrians impaled captives, Egyptians practiced retainer sacrifices in pyramids, and early Israelites faced internal condemnations for similar violence.
This ties back to Genesis 6:11’s universal indictment, violence as a symptom of human corruption, not confined to one group.
If we measure by scale and sophistication, modern humanity often eclipses ancient violence, despite technological and ethical advances. Wars, slavery, crime, and abortion reflect a "filled with violence" earth in new guises, often sanitized by policy or distance. While ancient Canaan saw localized city-state clashes (hundreds or thousands killed in battles like at Megiddo), mankind in 2025 hosts over 110 ongoing armed conflicts worldwide, per the Geneva Academy’s monitoring. Ukraine, Gaza, Sudan, and Congo involve millions displaced and tens of thousands dead annually. Total combat deaths exceed ancient scales due to modern weaponry.
Canaanite society also included debt bondage and war captives, but estimates were in the thousands regionally. Today, about 50 million people around the globe live in modern slavery; forced labor, marriage, or sex trafficking, per the 2022 Global Estimates (updated figures hold steady into 2025). Global homicide rates total over 450,000 murders yearly. Globally, around 73 million abortions occur annually, per WHO and Guttmacher data (consistent from 2024 into 2025 projections). The U.S., 2024 saw about 1 million abortions (rate 15.4/1,000 women aged 15-44), up slightly post-Dobbs in non-ban states. This scale, 61% of unintended pregnancies ending in abortions, evokes ancient rituals but at industrialized levels, and is often framed in rights vs. sanctity of life debates.
In light of Genesis, this modern "filling" of the earth with violence calls for the same repentance and renewal Noah’s story implied. Yet, as Isaiah and the New Testament foresee, a day without violence awaits us still.
Maybe it's safe to say that we are all Canaanites.
Are Christian's called to violence?
Matthew 10:34"Do not think that I have come to bring peace to the earth. I have not come to bring peace, but a sword."
This verse is sometimes invoked by critics or anti-Christian apologists to suggest Jesus endorsed violence or militancy. However, a closer examination of the biblical context reveals the "sword" is metaphorical, symbolizing inevitable division and conflict arising from allegiance to Jesus, not a literal call to arms or advocacy for physical violence.
In Matthew 10, Jesus is commissioning His twelve disciples for ministry, warning them of the hardships they’ll face (verses 16-33). He emphasizes persecution, betrayal, and opposition, even from within families.
"And a person’s enemies will be those of his own household" (verses 35-36).
This echoes Micah 7:6, a prophetic lament about familial strife in times of judgment. The "sword" here isn’t a weapon Jesus wields or instructs others to use; it’s a figure of speech for the sharp, divisive (separation) impact of His gospel message. Accepting the Gospel often meant rejecting cultural, religious, or familial norms in first-century Judea, leading to social rifts, much like how truth can "cut" through relationships. The sword divides believers from unbelievers, much like a blade severs bonds.This isn’t militancy; it’s realism about the cost of discipleship.
Jesus warns that others will raise swords against His followers, not vice versa. Early Christians faced martyrdom, and this verse prepares them for that reality. It’s a promise of conflict from the world, not an endorsement of it. Some see it as the "sword of the Spirit" (Ephesians 6:17), the Word of God that pierces hearts (Hebrews 4:12). Others link it to end-times judgment, but not human-initiated violence. I believe it's both a sword that brings division and revelation.
The Fact of the Matter Is:
Jesus disrupts human allegiances that prioritize anything over Him, leading to "disruption" rather than harmony in unregenerate societies. Christians are called out from the world, though their faith often provokes hostility from others, they are called to His peace. Rejecting literal interpretations that have historically justified violence, like in Crusades-era misapplications.
The sword brings revelation by exposing hearts (as in end-times motifs) and division by demanding ultimate loyalty, yet Jesus models non-retaliation, urging love amid conflict. If we connect this to broader themes like Genesis 6:11’s violence or Canaanite legacies, it underscores humanity’s ongoing corruption, even among Christian communities where truth divides because it challenges our ingrained human brutality.
I often find myself asking the question, "so what's a body to do?" Meaning, what should Christ's body, the church, do in regard to violence?
Ephesians 6:17"and take the helmet of salvation, and the sword of the Spirit, which is the word of God."
The "body", believers must equip themselves spiritually for warfare against "the schemes of the devil" and "spiritual forces of evil in the heavenly places" (verses 11-12). It’s "of the Spirit" because the Holy Spirit inspires, illuminates, and empowers the use of God’s Word, making it effective against deception, temptation, and demonic influences. Unlike physical battles, this is framed as non-literal spiritual conflict, emphasizing defense and resistance through faith, truth, and divine resources rather than human aggression.
Does this mean you shouldn't defend yourself, or prepare to defend yourself?
So, how does the church (Christ’s body) navigate a world filled with both spiritual evil and physical threats?
Jesus taught us to be wise like serpents. Jesus’ instruction in Matthew 10:16, given while sending disciples into danger, urges shrewdness (like a serpent’s cunning awareness and evasion) paired with innocence (dove-like purity, avoiding harm). Regarding self-defense, this means being vigilant and prepared without malice: Recognize threats, plan escapes, or use wisdom to avoid conflict, but don’t initiate violence.
Serpents are observant, quick to retreat, and defensive only when cornered, modeling discernment in a "wolf" filled world. For Christians, this could include learning self-defense skills, securing homes, or advocating legally, all while praying and loving enemies (Matthew 5:44).
Prioritize spiritual armor daily through Bible study, prayer, and community (Ephesians 6:18). For physical threats, exercise wisdom, prepare responsibly without idolizing security.
Matthew 10:28Jesus said:"Do not fear those who kill the body."
In the context of recent events highlighting increased hostility and violence against Christians in the U.S., such as over 400 documented attacks on churches in 2023 (a trend continuing into 2024-2025 with arsons, vandalism, and threats), political violence like the September 2025 shooting of Charlie Kirk, and broader anti-Christian bias in the left-wing media, corrupt government policies, and rhetoric, the "body" of Christ should respond with a blend of spiritual faithfulness, prudent wisdom, speak truth to power, and non-violent action. With real-world stewardship of their safety without seeking or encouraging retaliation. The church’s core response should center on spiritual warfare, as outlined in Ephesians 6:10-18. This means collectively "standing firm" against evil influencers.
Gather for intercessory prayer, seeking God’s protection and justice.
Use Scripture to combat lies and division, preach truth, disciple believers, and expose cultural corruption without hatred.
Follow Jesus’ command to "love your enemies and pray for those who persecute you" (Matthew 5:44).
Respond to violence with grace, as Peter urged: "Do not repay evil for evil" (1 Peter 3:9). This disarms hostility and witnesses to Christ’s peace.
Protect yourselves from violence and support affected families. Be shrewd in a hostile culture without compromising innocence. This doesn’t mean pacifism in all cases but prudent preparation. Report incidents to authorities, advocate for protections through organizations like the Family Research Council or Alliance Defending Freedom, and support policies addressing anti-Christian bias, as noted in 2025 White House initiatives. Peacefully protesting, and gathering petitions can raise awareness without escalating violence. Don't be a soft target (a doormat), enhance security wisely, install cameras, train ushers and yourself in de-escalation, or coordinate with law enforcement for public events, without fostering fear or arming aggressively. Counter rhetoric through education and dialogue, addressing root causes like secularism or political polarization. Allow measured self-defense if it protects innocents without vengeance. That's the difference you see. Your intent. If you intend to do harm, you will die by that intent. That's what Jesus taught. Protecting the flock while maintaining a heart of peace, as Jesus modeled and taught.
The church must indeed be proactive without succumbing to vengeance, but keep in mind, they killed Jesus.
Matthew 26:52"all who take the sword will perish by the sword"
A stark reminder that intent drives outcomes. This doesn’t mean passivity. Jesus Himself was shrewd in evading threats until His appointed time (Luke 4:30; John 8:59). What it does mean, is it warns against the human impulse toward vengeance, which can corrupt the body of Christ and distort the Gospel’s message of peace. In the end your saftey is important but the message of the gospel trumps everything, even your safety.
This mindset transforms the church from victim to victor, mirroring Christ’s resurrection triumph over death. If vengeance creeps in, it risks becoming like those who "killed Jesus", blinded by power or fear. Instead, proactive faithfulness honors His sacrifice and advances His kingdom.
Theologian and martyred pastor, Dietrich Bonhoeffer, argued that,
"Christianity stands or falls with its revolutionary protest against violence, arbitrariness, and pride of power,"
emphasizing that true peace comes only through Christ, not human efforts like war or revenge. In his book on Ethics, he described vengeance as a sinful impulse that dehumanizes both perpetrator and victim, urging Christians to break cycles of evil through forgiveness and non-retaliation.
YET! Yet yet yet...
Yet, Bonhoeffer rejected passivity as a form of "cheap grace", grace without discipleship or cost. He criticized the German church’s complacency under Hitler, calling it a betrayal of the Gospel. In his view, when evil threatens the innocent, silence or inaction becomes complicity, distorting the message of peace into cowardice. In letters he wrote while incarcerated, he said that following Christ might require risking life, but such "costly grace" leads to true freedom and witness. Bonhoeffer’s thinking shifted amid Nazi atrocities. Initially a pacifist (influenced by his 1930s time in America and encounters with non-violent movements), he joined the Confessing Church in opposition to the regime’s co-optation of Christianity. he participated in the Abwehr (German intelligence) resistance, including the Valkyrie plot to assassinate Hitler, a form of "conscientious violence" he saw as necessary when non-violent options failed. He nuanced his approach, described it as a "guilty" act in a fallen world, undertaken with repentance and awareness of sin, not vengeance. He was promoting "responsible action" which meant discerning God’s will in concrete situations, protecting the vulnerable over rigid pacifist rules, while entrusting outcomes to divine judgment. This wasn’t vengeance-driven; Bonhoeffer emphasized that violence must stem from love for neighbor and Gospel fidelity, not hatred.
I've always referred to this as the Sergeant York version of pacifism.
Sergeant Alvin C. York (1887–1964), a devout Christian from rural Tennessee, embodies this tension in his World War I journey, much like Bonhoeffer’s evolution during WWII. York’s story illustrates how faith-driven intent can lead to measured force without vengeance, prioritizing protection of the innocent and fidelity to a higher calling, echoing Bonhoeffer’s emphasis on "responsible action" rooted in love for neighbor and costly grace. York registered for the draft but filed for exemption as a conscientious objector, citing his belief that Christians should not kill, grounded in commands like "Thou shalt not kill" (Exodus 20:13). During his bootcamp training, York wrestled with his convictions. He became convinced through prayer and reflection that fighting to stop German aggression was not incompatible with his faith, if done without hatred, as a duty to protect others and end the war’s atrocities. You see, it's the intent again. York fought to end the killing. This mirrors Bonhoeffer’s "guilty" yet necessary engagement. York later described his internal struggle as discerning God’s will in a broken world, deciding that passivity would allow evil to prevail. Doing nothing was not an option.
York’s post-war life focused on education, farming, and philanthropy, embodying a "pacifism" that allowed force only as a reluctant, faith-guided response to tyranny, not vengeance or pride.
In today’s U.S. context of anti-Christian hostility, Sergeant York's and Bonhoeffer's approach encourages shrewd, non-vindictive preparation while entrusting ultimate safety to God, ensuring the Gospel’s witness endures. Run the race, but be sure you're on the right track. Proclaim peace through Christ amid violence, ensuring the witness endures like the "cloud of witnesses" before us.
Prayer:
Heavenly Father, in a world filled with violence and opposition, grant us the wisdom of serpents to prepare shrewdly without vengeance, the innocence of doves to forgive as Christ forgave, and the endurance to run our race with eyes fixed on Jesus. May our lives witness Your Gospel’s peace, even at great cost, entrusting our safety to Your sovereign hands.
Father send you Spirit to enlighten us, and your holy angels to defend us against all demonic spirits. Bind them and cast them down, in the Holy name of Jesus Christ, Amen.
