War, Holy War
Despite the fact that many nations have used Scripture passages out of context to promote martial ventures, the Old Testament does not glorify or even recommend warfare as a solution to problems. Quite the opposite: Violence is thoroughly condemned.
Lamech and his song of vengeance is an aberration in the history of man ( Gen 4:23-24 ). The famous heroes of old, men of renown, are not presented in a context of approbation ( Gen 6:4 ). Violence that filled the earth with pain was one of the major causes of the flood ( Gen 6:11 ). Nimrod, the mighty warrior and the first military aggressor ( 10:8-11 ), is not part of the redemptive line. The land of Nimrod is destined to be ruled by the sword ( Micah 5:6 ).
Simon and Levi lose their rights among the firstborn because their swords are weapons of violence. Although their massacre ( Gen 34 ) was for an allegedly moral purpose, it caused them to be scattered in Israel ( 49:5-7 ). When Moses killed an Egyptian to help an Israelite, he found that this method only delayed God's deliverance ( Exod 2:12 ).
David is associated with the successful expansion of his realm by warfare. He cannot, however, build God's temple because he has fought many wars and shed much blood in God's sight ( 1 Chron 22:8 ). When David sought to carry out a census with a military purpose it very nearly cost him his kingdom ( 2 Sam 24 ).
Wars in the Bible have been discouraged or even stopped by prophets. The prophet Shemaiah would not allow Rehoboam to put down the rebellion of the northern tribes by force of arms ( 1 Kings 12:22-23 ). Micaiah refused to be swayed by the unanimous clamor of the war prophets ( 1 Kings 22 ).
Israel's leaders are rebuked by the prophet Oded for bringing Judean prisoners of war into the country ( 2 Chron 28:11 ). Judah's leaders are destined for wrath because they sought to expand their borders when Israel was weakened by Assyrian aggression in the north ( Hosea 5:10 ). Their aggression is compared to unscrupulous landowners who move the boundary stones to increase the size of the property.
When war is inevitable, it must be carried out humanely. Nations are not allowed to go beyond the use of reasonable force necessary to achieve their objectives. In the first two chapters of Amos foreign nations are designed for judgment because of their war crimes both against Israelites and against each other. Jehu was authorized by Yahweh to end Ahab's dynasty, but his violence went far beyond his objectives. Thus the house of Jehu is to be punished for the massacre at Jezreel ( Hosea 1:4 ).
The Torah contained rules to ensure wars would be conducted as humanely as possible. Female captives could not be violated. If a man saw a prisoner he wished to marry, her rights and feelings must be respected. She must be given time to mourn her family. If he later grew tired of her, he could not abuse her or sell her for money ( Deut 21:10-14 ). Before a city was attacked the law required that terms of peace be offered. If peace was accepted the city was not to be destroyed ( Deut 20:11 ). There were even conservation laws governing destruction of trees in a siege ( Deut 20:19-20 ).
In the Old Testament era wars were often made unnecessary by miraculous or unusual circumstances. Exodus 14 presents a standard paradigm of biblical deliverance. Moses proclaims to the people, "Stand firm and you will see the deliverance the Lord will bring you today." The Pharaoh's elite chariot corps is destroyed by the waters of the sea without the use of a single human weapon.
Troops besieging Elisha's house are smitten with blindness. The prophet leads them straight into Samaria. When their eyes are opened, the prophet will not allow the king to kill them. After they are fed, they are returned to their master ( 2 Kings 6:18-22 ). Later in 2 Kings 7:6 the Aramean armies retreat because Yahweh makes a loud noise. In Hezekiah's time, the Assyrian siege is ended by the angel of death ( 2 Kings 19:35 ).