On War

Deuteronomy 20: 1-20 & 21: 10-14

The Great Covenant . . . . . . . . . . . . . . . . . . . . . .  . . . . . . . . . . . . .  Max A Forsythe

Introduction:  On the surface, the chapter before us seems related to the war themes of chapter seven.  However, as Dr Kline observes, “a distinction was made between wars waged against the Canaanite nations and those against nations ‘very far off’. The programmatic mandate of Deuteronomy 7 concentrated on the former; the present stipulations, on the latter.”

Thus, we must differentiate between the Holy War of God declared against the abhorrent pagan idolatry of the people of Canaan and any future territorial squabbles with bordering states whom the Lord has provided with their own territories.  The realistic revelation of Chapter Twenty echoes the New Covenant declaration that there will always be “wars and rumors of war” until the end of the age.  Thus and so, we may know the mind of God when conflicts of interest erupt as compared to virtual wars of extinction which challenge the crown rights of a Sovereign God.  So let us consider this chapter as a first reading of the rules of war which have grown down through the millennia to be known in our time as: The Geneva Conventions, which to this day regulate armed conflict between signatory nations.  And as we well know, these same conventions have been invoked to protect the foreign detainees currently camped out in the Caribbean resort of “Club Marine” at Gitmo!

Professor Wright takes us a step or two further when he assures us that Deuteronomy “is concerned with fundamental principles, principles that must govern Israelites at war as in any” sphere of life.”  He continues his discussion of principles by defining two themes that run through this section:

“First, love of neighbor clearly does not mean a facile niceness to everybody in all circumstances.  Love of neighbor is not incompatible with discipline and punishment.  …The mere fact, then, that Deuteronomy makes provision for war does not invalidate all it has to say concerning human ethical duties of compassion, neighborliness, and generosity. …

Secondly, it is precisely within the imperfections and fallenness of human life that love for neighbor has to operate.  And Deuteronomy is will aware that sometimes the priority is to work for the humane within the inhumane, to mitigate the worst effects of human sin, to control the worst human instincts, to protect the interests of those most vulnerable ….”

With those justifications for studying the Lord’s thoughts on civilized rules for warfare, let us outline the verses before us into five general categories and in so doing – may we see the hand of the Lord laying the foundations for every future codex for conflict that passes for civility in the annals of history.

  1.   Mobilization of forces  (20: 1-9)

  2. Conduct of a siege  (20: 10-15)

  3. Cleansing of Canaan  (20: 16-18)

  4. Environmental concerns  (20: 19-20)

  5. Pity for & protection of captives  (21: 10-14)

Old Covenant Milieu:   The great captains of war down through the ages would all be able to give a hearty “amen” to the observations of Moses in the first four verses.  “Gird yourselves for battle” would be the ancient admonition of the training and pep talks used by commanders and coaches up through the contemporary era!  If you left out the obscenities of George Patton, you could almost envision the opening scenes of the historic movie starring George C Scott, who played America’s finest fighting general, in this scene.

In our present context we could well allow that all of those who want to die for ‘Allah’ might be given an equal opportunity to seek their future.  The war chariots described here and used extensively in antiquity were not nearly as threatening as the pounding of hoofs and rattle of metal and wood made them seem.  Only if the shield wall caved in from moral alone, could any charioteers command the field of battle.  One lesson that we should learn well from history is that God is not necessarily on the side of the big battalions.  A lesson learned late by Napoleon himself.  In fact, it may very well have been the sincere religious revival that swept through the forces of Wellington, that provided the glue to allow the smaller battalions to stand in the day of that battle!

Verses five through nine are exceptionally cognizant in the military history of western civilization.  It is here that the Anglo-American and Commonwealth military traditions hang their battle headdress.  It is only in the context of the Holy War in Canaan that the whole of the armed host of Israel is called out.  The method of Gideon has always been more practical if the hearts of those called to combat are in the trim, as Shakespeare’s Henry V observed.  In Henry’s Pattonesque speech before Agincourt, Shakespeare too allows any man whose heart quivers to depart for England.  “We would not die in that man’s company”, the noble Harry observes.

And so we see that there are limitations to the number who may be called up for any foreign war, if I may phrase the words “very far off” in a classical Anglo-Saxon sense?  I can still remember the American mobilization for the Viet Nam conflict.  Initially, those in school or recently married were allowed to remain home while those of us who were young single and foolish in a certain sense, volunteered or were drafted to the exotic Southeastern ports of French Colonial Asia.

Now that a generation has passed, I am much more comfortable with the concept that our government in the sixties did indeed err biblically, constitutionally and traditionally in drafting any men for an overseas adventure.  And here in this text is the covenantal foundation for that observation.  Certainly, a proper understanding of this text in the sixties would not have changed my decision to enlist, but a realistic understanding of manpower limits may have persuaded saner policies during that conflict?

The next set of verses in ten through fifteen highlight contingencies of siege craft.  The definition charged here has been taken to heart in many civilized and uncivilized conflicts.  The Nazi general in command of the city of Paris deserves much credit in the organization of a lawful surrender, as opposed to the scorched earth tactics that were demanded from the Reich villains at home.  Shakespeare as well takes his cue from this text in Henry V, where the port city of Harfleur surrenders when all hope of relief and defense are gone.  Harry praises the Lord of heaven that he will not have to torch the city, and in all of his invasion of France, he commends the careful treatment of the residents upon pain of death for his warrior flock.

Verses sixteen through eighteen are exceptions to these enlightened rules for war.  We must be careful to understand as Meredith Kline enjoins:  “The identification of God’s kingdom with the earthly kingdom of Israel brought an Old Testament anticipation of the final judgment which is to overtake those who remain outside the redemptive kingdom of Christ.  This Old Testament judgment, however, could not be executed universally.  For then the age of grace for the nations would have been prematurely terminated and the covenant promise that Israel should be a blessing to all the nations through the messianic seed of Abraham would have been nullified.  Therefore, the typology of final judgment was strictly applied only in warfare against nations within the boundaries claimed by Yahweh for his typical kingdom.  Beyond the boundaries of the theocracy the typology of judgment was tempered by the principles that govern the customary relations of ordinary nations.”

Remember, there are deep things here, too grand for mere humans to fully understand.  But, let us consider this symbolic declaration in its simplest sense.  All of those who oppose our God and King will be as fuel for the fires of hell, yet – any who would accept the offer of peace under His rule could be spared.  Isn’t this in fact an apt description of the gospel of grace?  Wrath to one and all who fall short of His perfect holiness, but for those who understand their deserving of that wrath – the offer of peace in and through Jesus Christ.

Verses nineteen and twenty put an environmental twist upon the ravages of warfare.  If I remember my emotions from the sixties – I think the use of Agent Orange against the rain forests of Viet Nam troubled more than all manner of destruction dropped on the enemy human.  This was even before I had read J.R.R. Tolkien’s classic tale where even the Entmoot took up branch and root to strike at the power of evil.  The scourging of the Shire and the destruction of natural beauty troubled me more than ravages of the ring.  Now, you all know that I am no tree-hugging idiot, and just as the text allows, non-fruit bearing trees may be used for the sinews of war.  At the very least, I find it touching indeed that the Lord of all the earth would concern Himself with protecting the fruit of the land, and its future productivity.

By contrast to the instructions to the Israelites, Dr Craigie notes “the practice of cutting down trees and laying waste the land was employed by the Egyptians an other military powers in the Near East. … Israel was to discriminate in the use of its destructive power and to be guided by good sense and utilitarian requirements.”

Finally, we come to a short section, which I have carved out of the next chapter to include here with the other regulations regarding the practice of war.  Verses ten and fourteen of chapter twenty-one are meant to protect the fair sex from wanton use and destructive manipulation.  Only by marriage, within proper guidelines may the warriors of Israel capture and take a bride.  We know from American history that many of the captive women, taken by Native Americans did not all return gladly to their former homes and culture.  In a similar sense, military based marriages have been a common result of countless wars.  The American military have a complex set of regulations to protect one and all from the worst of human impulses.

New Covenant Continuum:  Now, it may not be as simple as it usually is to transfer the context of the Great Covenant here in this chapter to the New Covenant administration.  But, let me make this observation at the very least.  Throughout the gospels, Roman Centurions and soldiers are more than just passing scenery in the story.  Both Jesus and the Apostles marvel at the faith with which such gentiles are capable.  The legionaries performed honorable as well as dishonorable service in the last week of the life of Christ.  The Pax Romana was a viable, conductive principle, which eased the spread of Christianity through the Empire.  The wrath of God was later meted out to the incorrigible Jews of Jerusalem, a crowd of parasites condemned by no less than the great Jewish historian Josephus.

Certainly, military people exhibit all of the same characteristics of the cultures from which they come; yet the profession of arms is not condemned except by the most radical pacifist sects.  There is indeed honor in the waging of a just war, and just men may participate in most wars by compulsion.  It is a little known fact that the honor of the German Army did indeed soften the intentions of the Nazis in many places during the course of World War Two.  And I believe that a conservative guess of several thousand, would include any German and Austrian military men who were martyred by their own misguided pagan countrymen.

Contemporary Application:  The toughest job that we currently have as holders of the Taliban prisoners is to determine who should be awarded the title of a soldier caught up in a regional conflict and then returned home.  These in time will be separated from the blood-thirsty terrorists who must be locked away forever and a day for the general good of humanity.  Much wisdom and dedicated jurisprudence will be necessary to fairly attain such an honorable outcome.  The Nuremberg trials of the last century may turn out to be a modern,  foundational enterprise for our contemporary solution.

The world and all its woes continue to cry out for biblical solutions for worldly problems.  And just as we know from experience and prophesy that there “will always be wars and rumors of war”

So may we pray for leaders who are willing to abide by biblical limits on their actions.  And may we also pray that God’s greater justice may appropriate the contemporary rage of revenge that appeals to far too many in our day and time.   Come quickly Lord Jesus, take your people to their promised rest and judge the nations as you see best.  Amen.

Resources Used:    

Copyright (C) 2001                           Christ Covenant Reformed (Presbyterian Church in America)

       27 January 2002                          Box 13926 - Columbus, Ohio 43213-8049

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