Why did God command violence in the Old Testament?

WHY DID GOD COMMAND VIOLENCE IN THE OLD TESTAMENT?

1. Recognizing the Call to Holiness

In the Old Testament accounts, certain commands involving warfare or the destruction of corrupt nations emerge from God’s intention to set apart His people for holiness. The Scriptures present God as both the loving Creator of life (Genesis 1:1) and the righteous Judge (Psalm 7:11). His holiness is central to these narratives, reflecting that sin and wickedness cannot coexist indefinitely with a just and holy God (Leviticus 19:2).

2. God’s Sovereignty Over Life

As the One who fashioned all living things, God has absolute authority over life. Deuteronomy 32:39 declares, “See now that I am He; there is no God besides Me. I bring death and I give life; I wound and I heal, and there is no one who can deliver from My hand.” This statement underscores that the Creator, being sovereign, can justly determine when to permit or end life, sometimes using one nation as an instrument of judgment on another (cf. Isaiah 10:5–6).

3. The Iniquity of Certain Nations

God’s commands to confront specific nations were not arbitrary. These nations had steeped themselves in grievous practices such as child sacrifice and pervasive idolatry. One example is the Canaanites, whose sins included burning their children in the fire to false gods (Deuteronomy 12:31). God had granted them time to repent, as Genesis 15:16 suggests: “For the iniquity of the Amorites is not yet complete.” The waiting period implies that divine judgment on the Canaanites came only after long patience.

4. Moral and Theological Context

Warfare in the Old Testament must be framed within God’s broader moral design and covenant relationship with Israel. Deuteronomy 9:4–5 clarifies that it was “not because of your righteousness or your integrity” that Israel displaced the nations, but rather because of the nations’ abject wickedness. The Old Testament worldview places emphasis on God’s role as Judge and Redeemer, using Israel at times as an extension of His just decree.

5. Specific Commands and Their Limited Scope

When one encounters accounts such as 1 Samuel 15:3, it is critical to note that these commands were tied to a unique theocratic context. Israel’s identity was not only ethnic but also spiritual; God was forming a holy people to reveal His salvation plan to the world (Exodus 19:5–6). These commands, therefore, were localized, not general guidance for all warfare throughout all ages. They were limited to the nations judged ripe for judgment because of entrenched and destructive evil.

6. Archaeological and Historical Corroborations

Studies of Ancient Near Eastern warfare and archaeological finds in regions such as Jericho support the biblical timeline of a distinct people (the Israelites) displacing corrupt nations. While debates persist, many scholars note unique cultural markers consistent with the biblical narratives, such as sudden destructions of city-states—occasionally matching scriptural descriptions (Joshua 6). These archaeological insights add weight to the claim that these conflicts were historically grounded, not mythological.

7. God’s Patience and Progressive Revelation

Throughout Scripture, passages indicate that God restrains judgment until the appointed time (2 Peter 3:9). Although the Old Testament contains episodes of divine order to destroy wicked nations, it also reveals God’s heart for mercy when genuine repentance occurs. The Ninevites in Jonah’s day exemplify a people who received mercy upon turning from evil (Jonah 3:10). These accounts demonstrate that divine justice and divine mercy are not contradictory but intertwined aspects of God’s character.

8. The Broad Purpose of Redemptive History

The violence recorded in the Old Testament is interwoven with God’s plan to preserve a lineage for the Messiah (Genesis 49:10; Isaiah 7:14). The ultimate objective was the redemption of humanity through the coming of Christ. By distinguishing Israel as a people through whom salvation would be revealed (Galatians 4:4–5), God established a necessary context for the future atoning work of Jesus. Though the Old Covenant era involved physical warfare, the New Covenant shifts the focus to spiritual conflict (Ephesians 6:12).

9. Harmonizing Old Testament Justice with New Testament Grace

Scripture upholds the unity of God’s nature in both Old and New Testaments. From a theological standpoint, the same holiness drives both divine judgment in the Old Testament and redemption in the New (Romans 3:21–26). God’s essentials—justice, holiness, mercy—are consistent across all biblical eras. While the means of dealing with sin differs between the Mosaic covenant and the perfect sacrifice of Jesus, God remains steadfast in His purpose to rescue humanity from corruption.

10. Conclusion

God’s commands for violent acts in the Old Testament must be understood within the historical, theological, and moral framework of preserving holiness, judging persistent wickedness, and establishing the covenant community through which salvation would come. These commands were never arbitrary, but rather served God’s redemptive plan and righteous governance over the world He created.

In the grand narrative of Scripture, the holy God who judges evil is the same God who offers forgiveness through Christ. This continuity underscores the consistent nature of God’s character, affirming that He rightfully condemns unrepentant wickedness, yet extends grace to those who repent and trust in His ways.