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Tyndale Open Bible Dictionary

WAR*, Holy

Warfare as described in the book of Deuteronomy, especially in chapter 20. Not merely a human enterprise fought by kings with trained soldiers and military equipment, it is God’s war in which he himself is involved together with his covenant people who are selected to fight in his name. The size of the army is not important; indeed, sometimes the numbers were pared down to dramatize the fact that the victory was gained, not by military superiority, but by the action of God against his enemies. When Israel lived in obedience to God as his covenant people and went into battle under his direction, war was within the will of God, commanded by him, and accomplished through trust in him. God was known as “a man of war,” and it is declared that “the battle is the Lord’s” (1 Sm 17:47; cf. 18:17; 25:28). With this faith on the part of the Jews, it is easy to see how a concept of holy war developed, especially when they had the conviction that their enemies were God’s enemies and that they were the people through whom God would carry out his saving purposes for the world.

Moses believed that God declared war and sent his people into battle (Ex 17:16; Nm 31:3). On several occasions, at crucial points in warfare, the “terror of the Lord” fell upon the enemy, enabling the numerically inferior army of Israel to gain an easy victory over vastly superior forces (Jos 10:10-14; Jgs 4:12-16; 2 Sm 5:24-25). In a time of acute military crisis, Elisha was enabled to see the heavenly army of Yahweh drawn up on the hills around Samaria, ready to defeat the fierce, invading armies of Syria. In response to Elisha’s prayer, the Syrian soldiers were struck with blindness and rendered helpless against the Israelites (2 Kgs 6:15-23). Various means were used to determine the will of God and to assure his active participation in war. In addition to the word of the prophet (1 Kgs 22:5-23), Urim and Thummim (Ex 28:30; Lv 8:8), the ephod (1 Sm 30:7), and the ark of the covenant were employed for this purpose. The leaders of God’s troops constantly sought his direction for military strategy during the progress of battle, for no step was to be taken without divine approval and guidance (2 Sm 5:19-23).

Since God gave Palestine to his own people, the Jews, the land was indeed the Promised Land; it belonged by divine covenant to Israel and was in that sense “the Holy Land.” Any defense of that land against foreign invasion was a holy war. The invading enemy was trespassing upon sacred territory that belonged to God’s people by immutable decree and thus incurred the divine wrath. From this perspective the complete destruction of Israel’s enemies was necessary, particularly when the enemy was pagan and morally corrupt. A characteristic Hebrew word used for this concept, herem, originally meant “devoted” and came to mean “devoted to destruction” as something hostile to the rule of God (Jos 6:17-18). The divine plan must not be thwarted, obstructed, or aborted by any debasing idolatry or corrupting immorality (Dt 7). Enemy cities within the boundaries of the land promised to the Jews were to be utterly destroyed—a practice known as “the ban.” Only silver, gold, and vessels of bronze and iron were to be spared. They were to be placed in the treasury of the Lord as sacred to him (Jos 6:17-21; 1 Sm 15:3).

There was a distinctly teleological aspect to the concept of holy war. It looked beyond the triumphs of God in specific battles to the conclusion of all hostilities and to a final time of peace that will vindicate the righteousness and sovereignty of God’s saving purposes and display his concern and goal for his own people. The final consummation will be preceded by a massive holy war, after which the weapons of warfare will be transformed into implements of peace (Is 2:4; Mi 4:3) under the reign of the Messiah, the Prince of Peace (Is 9:6), who will subdue all God’s enemies in a triumphant Day of the Lord (Ps 110; Dn 7; Zec 14).