What does God think about war?

Not one of these questions could by any possibility arise in the heart that in simple faith takes the Holy Scriptures as God’s revelation to His people, even though the slaughter of human beings, at present taking place so close to the peaceful shores of these islands, were twice as great as it is. War is always a cruel thing, and hateful to all who love God, and hateful also to Him who has said, “Blessed are the peacemakers; for they shall be called the children of God” (Matt. 5:9); and He is “the God of peace” (Rom. 16:20). His children also are exhorted to pray for kings and for all that rule in this world, that we may be able to live quiet and peaceable lives in all godliness and honesty (1 Tim. 2:2). But when the world rejected the only One who could make wars to cease (Ps. 46:9) it drove the possibility of peace from the earth, until the time appointed for His intervention in power, when He will “scatter the people that delight in war” (Ps. 68:30), and bring in a reign of peace. Then “out of Zion shall go forth the law, and the word of the LORD from Jerusalem. And He shall judge among the nations, and shall rebuke many people; and they shall beat their swords into ploughshares, and their spears into pruning-hooks: nation shall not lift up sword against nation, neither shalt they learn war any more” (Isa. 2:3-4). Until then, as far as the kings of the earth are concerned, the word is, “Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn it: and it shall be no more, until He come whose right it is; and I will give it Him” (Ezek. 21:26-27).

How wonderful to think of the Lord as a Man of war! Think of His fighting against people! Some find it very hard to take in the idea — to understand how a benevolent Being could act in such a character. But the difficulty arises mainly from not distinguishing between the different dispensations. It was just as consistent with the character of the God of Abraham, Isaac and Jacob to fight against His enemies, as it is with the character of the God and Father of our Lord Jesus Christ to forgive them. And inasmuch as it is the revealed character of God that furnishes the model on which His people are to be found — the standard by which they are to act, it was quite as consistent for Israel to cut their enemies in pieces, as it is for us to love them, pray for them, and do them good.

If this very simple principle were borne in mind, it would remove a quantity of misunderstanding, and save a vast amount of unintelligent discussion. No doubt it is thoroughly wrong for the church of God to go to war. No one can read the New Testament, with a mind free from bias, and not see this. We are positively commanded to love our enemies, to do good to them that hate us, and to pray for them that despitefully use us. "Put up again thy sword into his place; for all they that take the sword, shall perish with the sword." And again, in another gospel, "Then said Jesus to Peter, Put up thy sword into the sheath: the cup which my Father has given me, shall I not drink it?" Again, our Lord says to Pilate, "My kingdom is not of this world; if my kingdom were of this world, then would my servants fight" — it would be perfectly consistent for them so to do — … "But now is my kingdom not from hence" — and therefore it would be wholly out of character utterly inconsistent, thoroughly wrong for them to fight.

If a nation acted upon Christian principles it could not strike back when stricken; it would possess neither battleships nor sword to strike back with, and it does not require a very keen intellect to discern what the result of such a policy would be in the world as it is. It is possible for the individual Christian to willingly and joyfully carry out these precepts, but for a nation it is impossible, for, as we have said, Christianity is an individual and not a national matter. In the present state of the world force is necessary for the maintenance of authority and of the measure of righteousness which is maintained, whether internationally or nationally. The policeman, magistrate, army and navy are indispensable, and these are permitted of God, and so far have His sanction, for the punishment of evildoers, and for His people's sake. But these would not be necessary if the kingdoms of this world were the Lord's kingdoms.

It has always been a vexed question with the children of God, how far the required obedience to the powers that be authorises or excuses taking up the sword in the service of the Government. “Thou shalt not kill” has been, and still is, thank God, quite enough to decide many a simple soul, who is determined, like the apostles, to obey God rather than man. “Love your enemies” is evidently incompatible with slaying them. The principle to be followed is clear, but difficulties always arise as to the way in which one is to put the principle into practice, as to when and where one is to refuse to handle the sword or the gun, particularly in those countries where every able man is de facto a soldier.

Since the results of war are always tragic, there are those, even Christians, who say our nation should not go to war. Some say we should apply the Christian principle of turning the other cheek. But whether we like it or not, the Lord Jesus tells us, "You will hear of wars and rumours of wars" (Mt. 24:6). In fact, our nation is not Christian, and therefore we cannot expect it to act on Christian principles. Christians personally should show in response to bad treatment, but for instance a judge would have no right to order a person who had been swindled out of $10,000, to show grace to the swindler by giving him another like amount! God expected Israel to attack Benjamin, not to pass over the awful crime as being nothing.

These are the lovely ethics of the church of God: the principles of that heavenly kingdom to which all true Christians belong. Would they have suited Israel of old? Certainly not. Only conceive Joshua acting toward the Canaanites on the principles of Romans 12! It would have been as flagrant an inconsistency as for us to act on the principle of Deuteronomy 20. How is this? Simply because, in Joshua's day, God was executing judgement in righteousness; whereas, now, He is dealing in unqualified grace. This makes all the difference. The principle of divine action is the grand moral regulator for God's people in all ages. If this be seen, all difficulty is removed, all discussion definitively closed.

War is the natural consequence of sin being in the world, and men and nations coveting the possessions of others. James 4:1-3. The principal wars recorded in scripture are, however, different: they are those of Israel in taking possession of Canaan for Jehovah as the Lord's host, and in maintaining their position in His land, for which they had divine instruction. Their warfare is typical of the conflict of Christians against principalities, powers, and the rulers of the darkness of this world and against spiritual wickedness in the heavenlies. Eph. 6:12. There are also the wars against Israel, when God used other nations to punish them. But God always maintained His rights in His own people and in His own land.

Then in Deuteronomy 20 comes in the law of battles. We have the utmost care taken that they should be in no way conformed to the Gentile license. The governing principle here, as elsewhere, is confidence in Jehovah, the God who had taken His people, brought them out of Egypt into relationship with Himself, and was now placing them in His own land. It would be beneath the honour of God that any should be forced to fight His battles. He would give His people in everything to think of Himself. It was not a question of soldiery or strategy, of force or skill or fraud, but of Jehovah their God. It is evident that no means could more thoroughly purge from those who were to engage in battle what was unworthy of such a God and of such a people. It is referred to now as being not the least striking of the peculiarities of Deuteronomy, and it is obvious how it suits the case in every way. The heavenly land is for us the scene of contest with the enemy. There are no such laws of war in the other books of Moses; they are here only. The wilderness is the scene of temptation. Canaan is the place where the enemy must be fought and beaten. But there is no power by which he can be overcome but that of God. Consequently faintheartedness would be intolerable; for it could only arise from this — that the people were thinking not of Jehovah their God, but of themselves or their enemies. Impossible thus to win the battles of Jehovah. What secures victory is the certainty that our God calls to the fight, that it is His battle, not ours: where it is so, we are as sure of the end as of the beginning. We are calmly convinced that as He does not send us at our own charges, so further He who calls to fight will secure that the enemy shall be vanquished.

God certainly never did approve the saying, "All's fair in love and war." Rather, God gave explicit instructions to Israel as to how to conduct their warfare. But first, he insists that no matter how strong the enemy appears to be, Israel was to have no fear of going to battle against them, for these were the enemies of God who was with Israel, and who was requiring Israel to drive them from the land (v.1).

“The powers that be” have failed more or less in the maintenance of justice in the world. The failure would have been absolute but for the overruling hand of God, and if we see evil pursued and punished and justice in a measure upheld, we are entirely indebted to the mercy of God for it. The failure is there however, as the challenge of the second verse of our Psalm shows: “How long will ye judge unjustly, and accept the person of the wicked.” And the exhortation is given in which the purpose of their ordination is set forth: “Defend the poor and the fatherless: do justice to the afflicted and needy. Deliver the poor and the needy; and rid them out of the hand of the wicked.” If they had done this they would have rightly represented God, for He cares for the poor and the needy. I venture to say that if the governments of the nations had attended to this business for which God had appointed them there would have been no war. They would have had God’s approval instead at His chastisement. But often the spoilers of the widow and the orphan have been and are honoured by the rulers of this world if they have wealth and power enough to bong them into notice, and their victims cry in vain except to God. It is not always so, because of God’s restraining hand upon evil nevertheless that is the trend.