Introduction

Consider, if you will, the most audacious of theological propositions: that the Almighty Himself operates in the grand theater of redemptive history as Warrior-King par excellence. The Most High God delivers his people from spiritual death, routs His adversaries with decisive finality, and takes for Himself the spoils of war. This is not the flow of a sudden idea. It is part of God’s fixed strategy. There is a divine principle at work here. Those who fail to invest or use what they've been given will find themselves stripped of even those original gifts (Mt. 25:29). Second Peter 2:1 says that heretics bring upon themselves swift destruction. Thus, it is the rightful prerogative of the Absolute Sovereign to use the spoils of war to construct his house, building the everlasting Kingdom upon the ruins of His enemy’s pretensions.

Biblical Examples

When God saved Israel from Egypt (Ex. 14:13-14), Moses said, “The Lord is a man of war; the Lord is his name” (Ex. 15:3). God’s strategy of plundering Egypt included three phases. First, the promise (Ex. 3:21-22). God reveals his strategic intent to Moses, previewing that when Israel departs Egypt, they will not leave empty-handed. Israel’s women will request silver, gold, and clothing from their Egyptian neighbors. Because of God’s favor, the Egyptians will comply. Second, the command (Ex. 11:1-2). As the tenth plague approaches, the Israelites are commanded to ask their neighbors for silver and gold jewelry. Third, the execution (Ex. 12:35-36). The Israelites follow God’s command with success, and the Egyptians willingly give Israel their silver, gold, and clothing. “Thus they plundered the Egyptians” (Ex. 12:36). Where did you think Israel got the supplies to build the Tabernacle (Ex. 35:21-29; 36:3-8)?

This pattern is repeated throughout Israel’s history. The first time this happens is when Abram rescues Lot and brings back “all the possessions” of the regional kings (Gen. 14:16). During the Conquest of Canaan, God commands, “But the women and the little ones, the livestock, and everything else in the city, all its spoil, you shall take as plunder for yourselves. And you shall enjoy the spoil of your enemies, which the Lord your God has given you.” (Dt. 20:14). During the Midianite War in Numbers 31, God gives Moses specific instructions about how to divide the spoils of war (Num. 31:27). During David’s military campaigns he takes spoils from the defeated enemy, including land (1 Sam. 30; 2 Sam. 8). At the time of Jehoshaphat’s victory, Judah triumphs over a coalition of enemies and they spend three days collecting the spoils (2 Chron. 20:25). During the Babylonian exile God prophecies that Babylon will be plundered as a matter of divine judgment (Is. 13:16; Jer. 50:10, 37; 51:13, 44, 55f). When Darius finalizes Israel’s return from exile, he commands that the Persian royal treasury be offered to help rebuild the Temple (Ezra 1:7-11; 6:8-12; 7:15-23).

An example with a twist is after Ezekiel’s preaching raises the dry bones (Ez. 37), the resurrected become a great army to fight in the great war (Ez. 38). Gog of the land of Magog is destroyed, and his spoils are taken by the victorious Israelite army. The birds of the air and the beasts of the field destroy his armies (Ez. 39). But in this instance, there is a rearrangement of roles. Gog initially comes to plunder Israel (Ez. 38:12f). But the Lord defeats the invading army, and Israel ends up taking spoils from their would-be plunderers (Ez. 39:10).

Theological Significance

These stories reveal that when God defeats the adversary, He claims the spoils of His victory. The wealth of the enemy nations becomes the rightful plunder of the conquering God, distributed to His people as reward, provision, and supplies to build the tabernacle and temple. It’s the great peril of God’s enemies that all their achievements slip away as their spirit is hardened.

Isaiah 60 provides the ultimate eschatological vision that transforms all the previous examples of God's spoils of war into a cosmic finale.

Isaiah 60:5-6, “Then you shall see and be radiant; your heart shall thrill and exult, because the abundance of the sea shall be turned to you, the wealth of the nations shall come to you. A multitude of camels shall cover you, the young camels of Midian and Ephah; all those from Sheba shall come. They shall bring gold and frankincense, and shall proclaim the praise of the Lord.”

Isaiah 60:9, “For the coastlands shall hope for me, the ships of Tarshish first, to bring your children from afar, their silver and gold with them, for the name of the Lord your God, and for the Holy One of Israel, because he has made you beautiful.”

Isaiah 60:11, “Your gates shall be open continually; day and night they shall not be shut, that people may bring to you the wealth of the nations, with their kings led in procession.”

All the previous examples of God's spoils of war find their ultimate meaning here. That’s why the Apostle John has Isaiah 60 as the background passage for his words in Revelation 21:24, “By its light will the nations walk, and the kings of the earth will bring their glory into it.”

From Egypt's gold to Babylon's plunder, from Midianite spoils to Persian treasures, every instance was pointing toward this climactic moment when all the wealth of all the nations flows voluntarily to Zion under the full glory of God’s sanctification. The nations don't come as defeated enemies whose goods are seized, but as vassals who bring their wealth in acknowledgment of God's supremacy. The spoils of war become the tribute of peace.

This is what the prophet Micah means when he says the nations “Shall devote their gain to the Lord, their wealth to the Lord of the whole earth” (Micah 4:13). Christ’s victory is so complete that former enemies become willing confluents, bringing their treasures to build His eternal house. The eschatological spoils aren't taken by force but offered in worship. As the nations recognize the futility of resisting King Jesus, they seek the privilege of contributing to the glorification of His Name.

Jason Cherry is an elder at Trinity Reformed Church in Huntsville, Alabama, as well as a teacher and lecturer of literature, history, and economics at Providence Classical School in Huntsville. He graduated from Reformed Theological Seminary with an MA in Religion and is the author of the books The Culture of Conversionism and the History of the Altar Call and The Making of Evangelical Spirituality.

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