-Essay-
KYIV — Sometimes you’ll hear people confidently declare that “God is on our side.” In life and in fiction.
In Steven Spielberg’s 1998 film Saving Private Ryan, U.S. sniper Private Daniel Jackson recites multiple biblical passages, typically Psalms or quotes from the Apostle Paul, while taking aim at German soldiers. At times, he rephrases them in his own way. For example, while shooting a company of Germans in one of the final battles, Jackson paraphrases the following quote from Romans 8:31: “If God is for us, who is against us?” asking: “If God is with us, then who is with them?”
For the latest news & views from every corner of the world, Worldcrunch Today is the only truly international newsletter. Sign up here.
So, whose side is God on in war? Thee, who is not a god of war but of peace…
The German soldiers themselves carried a famous phrase engraved on their belts: “Gott mit uns”, which means “God is with us,” a biblical quote that has been used in Prussian military heraldry since the early 18th century.
Such convictions appear particularly grotesque in situations that seem inherently contradictory, yet are presented as examples of “divine favor and assistance.” Take, for instance, sports competitions, where two teams face off against each other.
Football players often express religious gratitude to God, who supposedly helped them to score a goal or win. This raises the question: why would God favor one team over another? This idea turns the God of Scripture — who is the Father of all and does not take sides like we humans do — into a caricature.
The question of “whose side God supports” is as old as religion itself. In ancient times, under polytheism, there were often “battles between gods,” with claims that “our god is stronger than theirs.”
Contest of gods
A famous example of such a “contest of gods” is described in the First Book of Kings, where the prophet Elijah competed with the prophets of Baal (1 Kings 18:16–40). Later, in the age of monotheism, Israel was firmly convinced that the Lord God was with them, granting them special protection as His chosen people. Other nations, by contrast, were seen as walking in darkness or under the guidance of demons, Beelzebub, etc.
A telling example of God’s care for His people is found in the Book of Judges, covering the era from Joshua, Moses’ successor, to the prophet Samuel. This period could be described as a “pendulum.”
The cycle would repeat over and over again, with the people turning away from God.
When the people were faithful to God, He protected them and granted victories over their enemies. However, when they strayed from His commandments and became unfaithful, they would fall into oppression under their adversaries. The people would then beg God for help, God would send another judge — a leader who restored moral order among the people, and the people would again triumph over their enemies.
Yet, the cycle would repeat over and over again, with the people turning away from God, falling into trouble, and seeking deliverances once more.
Keeping faith
There were, however, moments in Israel’s history when some of its representatives remained faithful to God but still suffered — whether from enemies, persecution, or even their own people. Such were the prophets. The first martyr and deacon Stephen addressed the elders at the trial with the words:
“Which of the prophets did your fathers not persecute? And they killed those who announced beforehand the coming of the Righteous One, whom you have now betrayed and murdered” (Acts 7:52).
Jesus Christ had earlier elaborated on this idea even more vividly:
“Therefore I send you prophets and wise men and scribes, some of whom you will kill and crucify, and some you will flog in your synagogues and persecute from town to town, so that on you may come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah the son of Barachiah, whom you murdered between the sanctuary and the altar” (Matthew 23:33-34).
Jesus willingly took upon Himself the sins of others.
It is clearly seen in the later books of the Old Testament, such as the Book of Job or the books of wisdom, and especially in the New Testament, that personal faithfulness and holiness do not necessarily guarantee deliverance from earthly enemies or suffering. This truth is most profoundly illustrated in the example of Jesus Christ. Though innocent and holy, He was crucified — a striking display of “God’s abandonment of the Suffering One.”
As He hung on the cross, Christ cried out the opening words of Psalm 22: “My God, My God, why have You forsaken Me?” (Matthew 27:46; Mark 15:34).
The people put the innocent Christ to death not for any sin or fault of His own, for He had none. Instead, Jesus willingly took upon Himself the sins of others — our sins — and bore the punishment for them, offering Himself as a sacrifice to redeem humanity.
God’s protection
In short, there is no direct correlation — as the ancient Israelites believed — that living a holy life guarantees God’s protection and blessing, while a sinful life brings divine punishment and curses. Often, the innocent suffer in this world.
However, God, who is both merciful and just, remains the only righteous judge. He alone judges a person for their sins—not other people. Furthermore, it is essential to clearly distinguish between sins and crimes. Even for crimes, responsibility is always individual.
Why does God not intervene?
There are cases of so-called “public crimes,” when a group of people unite around an evil or criminal idea and acts to implement it. For example, when a country decides to enslave another country, and the citizens of the aggressor state, in their majority, either directly or indirectly (through elections or silent approval), contribute to this crime. The victims of such actions are other nations or peoples who suffer, endure hardship, or even perish as a result.
God, being both merciful and just, always stands on the side of justice. He is with those who experience injustice— in this case political or social — regardless of their moral condition. God never says, “They deserved it because they sinned!”
Interventionist God?
Another question arises: why does God not intervene to stop the crimes of aggressors? Are our prayers effective in halting atrocities? Will aggression or war cease sooner if we pray? Some believe firmly in the power of prayer, while others, expressing pessimism, are often accused of lacking faith. Historical examples are often cited where nations prayed for an end to war — not just any end, but a just and victorious one. Yet invasions dragged on for decades, even centuries. And when wars did end, justice often failed to prevail, particularly in the form of adequate punishment for the aggressors. Does war, then, serve as punishment for sins?
Our prayer to God in such dramatic moments of history is a plea for strength and hope
These are profound and challenging questions, and they invite reflection on the redemptive mission of Jesus Christ. When an innocent man suffered and died on the cross anyway, and only then did he rise from the dead. God did not intervene to prevent the crimes of those who crucified His Son, making them free and responsible for their actions, whether good or evil. Yet, throughout Jesus’ life — from the Incarnation to the Cross and Resurrection — God was always present with His Son on this earth. Likewise, God is near to all who suffer unjustly or are oppressed. He is present with the weak, the oppressed, the victims of aggression.
Our prayer to God in such dramatic moments of history is a plea for strength, hope, and the preservation of God’s love within our hearts. It is also a plea that the Lord grant us the strength and courage to resist evil and sin, both our personal and external, which threaten our freedom and our very existence. God stands on the side of the weak, the suffering, and those unjustly oppressed. He never abandons those who sincerely call on Him in a righteous cause, whether they are sinners or saints.
