until it ended under Roman domination. The Jewish armies were provided with some legislative guidance which dealt with many details including who should be excused from fighting, treatment of the enemy forces and non-combatants, sieges, etc.” Much of this was ignored in actual combat. The wars themselves were often denounced by the prophets along with the cruelty and suffering which they brought to all.
The limited legislation governing combat was not discussed or expanded in the historical account or in the prophetic books. For example, there was no discussion of the idealistic legislation of Deuteronomy which permitted exemption from military service for those who had built a new house and not yet enjoyed it, planted a vineyard and not yet harvested it, become engaged, but not yet married, and anyone who is afraid(Deut 20:5 ff.). There are discussions of female captives whom a soldier wished to marry(Deut 21:10), and of the destruction which could take place during a siege (Deut 20:10 ff.). War along with the treatment of the enemy was harsh, often cruel, and the reports contained only the facts without moral comment(Ex 17:9; Deut 7.16 ff; Josh 8:24 ff.; Josh 10.28 ff; Jud 3:29; 1 Sam 27:9; I Sam 15:13 ff; I Sam. 10:6 ff; etc.). King Asa, contrary to Deuteronomy , permitted“no exemptions” from military service(I K 15.22). Mighty warriors were glorified at some length (I Chron 11:22 ff.); detailed accounts of the army were given(I Chron 12:24 ff.; Il Chron. 1:14 ff.); and warfare was taken for granted without comment(II Chron 13:2 ff.; 14:7; 17:12 ff.). The slaughter, taking of captives, and ransacking was simply recorded without comment(II Chron 28:6 ff). God was seen as a fighter(II Chron 32:21) also earlier in the Song at the Sea(Ex 15:3 ff). These, especially in the Books of Chronicles , are historical records with an implied theology which glorified warfare.
Military service was taken for granted and the horrors of war were disguised as a necessity of what we would euphemistically call “nation building.” The ideal of a peaceful world was proclaimed by the prophets as a distant dream of the Messianic Age(Jer 65:25; Micah 4:3; Is. 2:4); they also spoke out against all violence(Is. 60.18; Jer. 23.3; Ezek. 45.9). We should remember that some of the prophets, who were part of the royal court, usually supported the war about to be fought(1K 22.6 ff., etc.) though not always as we hear