The Path to Export Controls

By June 1939 Japan was deeply entrenched in China with a military stalemate, the Chinese willing to fight a war of attrition, and there was no political settlement in sight. Japan had just suffered a major defeat at Nomonhan, though this was not fully appreciated in Washington at the time, and elements of Japanese leadership were increasingly suspicious of Western intentions. That same month the U.S. formally notified Japan it would terminate the 1911 Treaty of Commerce and Navigation, effective January 1940. This did not impose sanctions immediately but freed the U.S. legally to restrict trade later. The purpose of the actions was to signal displeasure with Japan’s conduct in China, create leverage without escalation, and preserve diplomatic ambiguity. It was not well received in Japan as they understood that beginning in January 1940 there would be no treaty in place that could limit trade restrictions. At the same time the State Department issued nonbinding requests to U.S. firms not to sell aircraft, aviation fuel or strategic materials to Japan. This reflected Hull’s belief that economic pressure should precede coercion, and coercion should precede war. This would come to be known as the “moral embargoes” and marked the first move from moral pressure towards economic leverage

French Indochina

A key reason China could continue fighting was that foreign supply routes remained open, especially the Burma Road and rail and port access through French Indochina, particularly via Haiphong into Yunnan Province.From Tokyo’s perspective, cutting these supply lines became essential. Japan was presented a strategic opportunity with the collapse of France to German forces in June 1940. As a consequence the Vichy regime replaced the French government. This left French colonial authorities isolated, under-resourced, and politically uncertain. To Japanese planners, Indochina now looked militarily weak and diplomatically unsupported and unlikely to receive British or American military support in the short term. To the Army, Navy, and politicians this created a low-risk window of opportunity.

Japan initially pursued its objectives through coercive diplomacy, not outright invasion. Japan demanded that Vichy France close supply routes to China, permit the Japanese to station inspectors at transportation junctions (and later military forces), and provide unfettered access to airfields in the North. Vichy France wanted to preserve sovereignty but lacked the military means to resist and so hoped that accommodation would prevent full occupation. Negotiations dragged on while Japan prepared militarily, a familiar pattern since Mukden.

Despite French promises, Japan believed that supplies were still leaking into China, French officials were unreliable, and only physical control could guarantee closure of routes. The Japanese Army argued that diplomatic assurances were meaningless without troops on the ground, reflecting the Army’s broader pattern of fait accompli strategy.

In September 1940, Japanese forces crossed into northern Indochina and occupied key airfields and rail lines. They clashed briefly with French colonial troops but soon enough all resistance collapsed. Shortly afterward a formal agreement legalized the Japanese presence while French administration remained nominally in place.  Japan was fine with leaving administration to the French because they had gained what they wanted: control of transport corridors and air bases from which to control supplies into China.

Japan limited itself initially to northern Indochina because the stated goal was cutting China’s supply lines and it allowed Japan to test Western reactions in an incremental way as it avoided directly threatening oil supplies.

To the international community, Japan deliberately framed this as a “temporary” measure, a defensive necessity and not an annexation. But while China was the immediate justification, larger strategic calculations were at work. After the defeat at Nomonhan, the Northern expansion against the USSR lost credibility and attention shifted south toward Southeast Asia. Indochina offered a stepping stone toward the Dutch East Indies with airfields within reach of British Malaya. Japan also believed a decisive move would demonstrate resolve to the point the U.S. and Britain would protest but would not fight or take any decisive action. Internally it provided prestige to the military and the government and was promoted at home. Japan calculated that in the short term Britain was fully engaged in a battle for its national life (the “Battle of Britain”) while the U.S. was still divided and formally neutral.

The U.S. response was as Japan expected: a strong diplomatic protest, limited export controls, but no other embargo action. All in all, this reinforced Japanese beliefs that incremental expansion would work.

Reaction with the U.S. Government

The U.S. response to Japan’s occupation of northern Indochina exposed deep internal divisions within the Roosevelt administration over how far and how fast to confront Japan. At the center of the debate was a shared recognition that Japan had crossed an important threshold, but no consensus on whether that threshold justified decisive economic retaliation or continued diplomatic caution.

Within the State Department, Secretary of State Cordell Hull favored a measured, incremental response. Hull believed Japan’s move was aggressive but still reversible and that premature, sweeping sanctions, especially on oil, risked provoking a war the United States was not yet prepared to fight. State Department officials continued to emphasize negotiation, the preservation of legal and moral principles (such as the Open Door in China), and the use of graduated economic pressure to influence Japanese decision-making. Hull and his advisers, especially Ambassador Grew, held out hope that divisions within Japan, particularly between civilian moderates and the military, could still be exploited diplomatically.

By contrast, Treasury Secretary Henry Morgenthau Jr., supported by some in the Interior and Navy Departments, argued that Japan’s occupation demonstrated that incremental pressure had failed; it had been applied for almost three years. This faction favored stronger economic sanctions, including tighter export controls and financial restrictions, to signal that further expansion would carry unacceptable costs. Morgenthau was particularly concerned that continued U.S. trade, especially in oil, gasoline, aviation fuel,  and scrap metal, was materially enabling Japanese aggression. President Franklin Roosevelt ultimately sided, for the moment, with Hull’s caution: the U.S. imposed new export controls and intensified diplomatic protests but stopped short of an oil embargo. The compromise reflected a broader strategic judgment that time was needed to strengthen U.S. defenses while keeping open the possibility, however slim, of restraining Japan without war.

Export Controls Act 

In July 1940 Congress passed the Export Controls Act in response to Japan’s move into northern French Indochina. At the core of the legislation was that the State Department gained authority to license or deny exports. Immediately restrictions were placed on aviation gasoline, high quality scrap iron and machine tools. The licensing process gave the State Department the ability to “approve” the request and then slow march the license through the administrative process where decisions were deliberately incremental and often reversed

The Departments of Treasury and Interior wanted stronger measures and more excluded items. Despite pressure from Treasury and some Navy officials, the administration deliberately excluded oil from the provisions of the 1940 Act. Petroleum exports continued, ordinary commercial goods remained largely unaffected, and financial transactions were not yet frozen. All this reflected Secretary Hull’s view that an oil embargo would be indistinguishable from a declaration of economic war. This marked a clear escalation in U.S. policy, but one carefully calibrated to apply pressure without forcing an immediate showdown.


Image credit: various photographs from Naval Aviation Museum, National World War II Museum, and US Navy Archive

Temptation in the Wilderness

This coming Sunday is the First Sunday in Lent for Lectionary Cycle A with the reading taken from Matthew 4:1-11. From the 4th Sunday to the 9th Sunday in Ordinary Time, the Sunday gospels include most of the “Sermon on the Mount” (Mt 5:1-7:29)  On the first Sunday in Lent, the traditional reading reverts to several chapters earlier – Mt 4 – to consider “the tempting of Christ in the dessert.”  This was preceded by the account of the baptism of Jesus which revealed him as the Son of God: “And a voice came from the heavens, saying, This is my beloved Son, with whom I am well pleased ” (Mt 3:17). Following the temptation, Jesus begins his public ministry in Galilee staring at Mt 4:12

The temptation setting is in continuity with the scene of Jesus’ baptism. The temptation is connected by the key words “Spirit,” “wilderness,” “Son of God.”  In addition, both settings have the motif of the voice of God, which in the wilderness setting is central to the Book of Deuteronomy, from which Jesus quotes. It is also connected, more subtly, by the resistance that both John the Baptist and Satan offer to the obedient response of the Son to the Father’s will.

Boring [162-163] offers that this one scene in the wilderness sets the plot for the whole of Matthew’s narrative and that this one encounter with Satan is only prelude to the resistance that Jesus will face in proclaiming the Kingdom of Heaven:

Conflict with Satan is not limited to this pericope, but is the underlying aspect of the conflict between the kingdom of God and the kingdom of this world, which is the plot of the whole Gospel of Matthew. The friction between Jesus and the Jewish leaders throughout the Gospel, already anticipated in the conflict with Herod, the high priests, and the scribes (and even the hesitation of John to baptize Jesus) is actually a clash of kingdoms. Jesus is the representative of the kingdom of God; Satan also represents a kingdom (12:26). Thus, elsewhere in the Gospel, “test” or “tempt” (peirazō) is used only of the Jewish leaders (16:1; 19:3; 22:18, 35), and Jesus always resists them by quoting Scripture, as he does here. The conflict between Jesus and the Jewish leaders is a surface dimension of the underlying discord between the kingdom of God and the kingdom of Satan. This is what Matthew is about. God is the hidden actor, and Satan is the hidden opponent, throughout the Gospel; but God is always offstage, and Satan appears only here as a character in the story. Satan is worked into the outline at strategic points, but the conflict between Jesus and Satan is not to be reduced to any one scene. In Matthew’s theology, Satan, though defeated (12:28–29) continues to tempt Jesus during his ministry (16:23), at the crucifixion, and into the time of the church (13:19, 39); Satan is finally abolished at the end time (25:41). The narrative of Jesus’ ministry, which now begins, is told at two levels. It not only portrays the past life of Jesus, but also looks ahead to the post-Easter time, when the disciples must still confront demonic resistance to the gospel message (5:37; 6:13; 13:19, 39)—and not only from outsiders, but from other disciples as well (16:23).

In parishes in which there is an active OICA program, the readings from Cycle A are always an option for Masses at which the catechumens (those not yet baptized) and candidates (those already baptized and seeking full communion with the Church) gather for one of the Rites.


Image credit:The Temptation in the Wilderness, Briton Rivière (1898) | Public Domain

What Anger Reveals

“You have heard that it was said to your ancestors, You shall not kill; and whoever kills will be liable to judgment. “But I say to you, whoever is angry with his brother will be liable to judgment.

It is one thing to murder someone, to wantonly and mercilessly take a life. We instinctively know that is wrong. But anger? I’m not saying it’s good, but what are we to make of Jesus’ statement? Many people struggle with anger in their lives. Is it the occasional flareup? Rage? Has it become a habit? Or maybe one day you look in the mirror and silently wonder, “When did I become an angry person?”

We wonder “Is it ever okay to feel this way?” Is this anger righteous or a sign of failure or sin? When we ask such questions, the next step might be to ask “what would Jesus do?” What comes to mind is Jesus who heals, forgives, and welcomes – not someone who has a meltdown and loses control or someone who stews over something said or done. But Scripture is clear. There are occasions when Jesus gets angry.

Let me give you some examples of Jesus’ anger and see if there something to be learned

  • Jesus heals a man with a withered hand on the Sabbath while religious leaders watch, hoping to accuse him. “He looked around at them with anger, grieved at their hardness of heart…” (Mark 3:1-6).
  • The oft cited overturning of the merchants’ tables in the Temple area 
  • The disciples try to prevent children from approaching Jesus. “When Jesus saw this he became indignant…” (Mark 10:13-16).
  • In the Gospels of Matthew and Luke, Jesus pronounced “woes” upon the scribes and Pharisees when they corrupted true worship or misrepresented what God desires.
  • In those same Gospels anger expressed as sorrow as Jesus weeps over Jerusalem and her fate.
  • …and other examples. 

Of course, there are lots of instances when things are done to Jesus that if they happened to me, I’d be angry. Just because you don’t like what I said does not mean you can throw me off the edge of a steep hill. That’s what the people of Nazareth tried. Jesus did not get angry. He just walked away. 

All this should lead us to ask the question: how is Jesus’ anger different from our anger? And, how are we to reconcile all this with Jesus’ teaching into today’s gospel: “But I say to you, whoever is angry with his brother will be liable to judgment.

Anger is a common emotion that everyone experiences at some point or another in life. Certain situations can trigger different types of anger and leave you experiencing anything from a minor annoyance to full-blown rage. At one level anger is physiological. There is a flood of stress hormones causing the heart to beat faster, increasing blood flow to the muscles and organs. There is a rise in blood pressure and other effects. Anger emerges in stressful situations, when you’re frustrated, feel you’ve been attacked or disrespected or when you are being treated unfairly. At the root of many angry feelings is a sense of powerlessness like when we are unable to correct or improve a situation: a traffic jam, a job loss, a relationship breakup, a chronic illness. It is in those moments that our frustration, sadness, letdown, and other negative emotions often converge into anger.  Sound familiar?

Anger that lashes outward is generally sinful and usually begins with the self: I have been insulted, I don’t have control, I feel threatened. Are any of those the beginning points of Jesus’ anger? No. Jesus’ anger is never about himself. Jesus is not angered by insult, rejection, or misunderstanding. He absorbs those without retaliation. Instead, his anger begins in righteousness: this situation is wrong, someone is being diminished, or love is being denied. He is angry when mercy is blocked, when the vulnerable are excluded, when people are being misled in the name of God, when people are burdened rather than freed. His anger rises not because he has been offended, but because someone else is being harmed.

The spiritual question, then, is not “Do I feel anger?”  It is “What does my anger serve?” Is your anger redemptive in nature? Does it move you toward truth, mercy, and courage?  Can you express it in love? Does it lead you outward to protect, to speak, to act, to intercede? Can you remain steadfast when the cause of your anger remains unmoved and unchanged? Will you persevere? This is not an anger subject to judgment.

Or does anger move you toward resentment, control, and withdrawal? Anger that turns inward feeding pride, fear, bitterness, self-justification, disappointment is liable to judgment.

The question the Gospel places before us is not, “Do we ever feel anger?” It is, “What does our anger reveal about our love?” 

Anger that leads us toward hardness of heart, exclusion, or self-protection – as the Chinese proverb predicts: a moment of anger leads to a 1,000 days of sorrow.

Jesus teaches us that anger, purified by love, can become a force for good. It can name what must change. It can defend the vulnerable. It can clear space for healing to occur. But righteous anger must always remain connected to humility and prayer. Once anger detaches from love, once it begins to justify harm, it ceases to be holy.

In the first reading, Sirach tells us: “Before man are life and death, good and evil, whichever he chooses shall be given him.” So it is with anger. It is always a choice. Will you allow anger to lead you to judgments? Or will anger lead us toward mercy, justice, and deeper faithfulness – a sign that love is alive within us.  

When anger arises within you, breathe deeply and choose well.

A Truly Christian Attitude: Four Examples

This part is truly “extra credit” for those that want to dive into the “deep end.” This section uses Boring’s model as a way to consider Matthew 5:17-37. It is long and detailed.

21 “You have heard that it was said to your ancestors, ‘You shall not kill; and whoever kills will be liable to judgment.’22 But I say to you, whoever is angry with his brother will be liable to judgment, and whoever says to his brother, ‘Raqa,’ will be answerable to the Sanhedrin, and whoever says, ‘You fool,’ will be liable to fiery Gehenna.23 Therefore, if you bring your gift to the altar, and there recall that your brother has anything against you,24 leave your gift there at the altar, go first and be reconciled with your brother, and then come and offer your gift.25 Settle with your opponent quickly while on the way to court with him. Otherwise your opponent will hand you over to the judge, and the judge will hand you over to the guard, and you will be thrown into prison.26 Amen, I say to you, you will not be released until you have paid the last penny.

The Law Reaffirmed. Jesus begins with a direct quotation of the command in the Decalogue against murder (Exod 20:13; Dt 5:18). The supplementary “whoever kills will be liable to judgment” is not found exactly in the Old Testament, but presents a paraphrasing summary of several texts in the Torah (Exod 21:12; Lev 24:17; Num 35:12; Deut 17:8-13). It is likely Matthew composed it in order to introduce the word judgment, which plays a decisive role in Jesus’ pronouncement.

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Keeping the big picture

Both France and Boring point to the movement towards righteousness as expressed in a deepening of relationship with God – not by external observance alone – but by a conscious movement of conversion to the deeper observance to the root (radix) of things: seeking out the Divine will it in fullness in order to live that out in the world.  In other words, to more fully be the people of God – that is, to be the covenant people that God has always intended them to be.

And perhaps most radical of all, let us not lose sight, this portion of the Sermon on the Mount also marks Jesus’ assertion of authority.  But it is not simply claiming a new contribution to the exegetical debate among rabbis, Jesus is making a definitive declaration of the will of God. Such a claim demands (and receives, 7:28–29) the response, “Who is this?” 

A Final Thought

And all the above is but an introduction to the “Sermon on the Mount.” Perhaps it is good to recall the beginning of this commentary.

The sermon is not, though, a comprehensive manual or rule book, not a step-by-step “how to” book. Rather it offers a series of illustrations, or “for examples,” or “case studies” of life in God’s empire, visions of the identity and way of life that result from encountering God’s present and future reign. (p.128)

For those who belong to the minority and marginal community of disciples of Jesus, the sermon continues the gospel’s formational and envisioning work. It shapes and strengthens the community’s identity and lifestyle as a small community in a dominant culture that does not share that culture’s fundamental convictions. The community is reminded that the interactions with God, with one another, and with the surrounding society are important aspects of their existence which embraces all of life, present and future. Mission to, love for, and tension with the surrounding society mark their participation in this society. Integrity or wholeness defines their relationships with one another. Prayer, accountability, and the active doing of God’s will are features of their relationship with God and experience of God’s empire. (Warren Carter, Matthew and the Margins; p.129)

As covenant people, we have the promise of God – much of which is unconditional – that our right relationship with Him provides a wholeness for life by which we can freely enter into a full relationship with God and with his people. The arc of Scripture shows God building for Himself a people.  From family (Adam), clan (Noah), tribe (Abraham), federation of tribes (Moses), a nation (David), the covenants point in line and in pattern to the whole of the world as the people of God in and through the Covenant in Jesus. If one loses sight of this, then one forever asks “what do I have to do” instead of “what am I becoming.”

The Sermon on the Mount is the guideline to becoming holy and righteous before God.


Image credit: Sermon on the Mount (1877) by Carl Heinrich Bloch | Museum of National History | Frederiksborg Castle, Public Domain

The Nomonhan Incident

In the summer of 1939 Japan was increasingly bogged down in combat with China. As you can see in the map below, Japan controlled not only Manchukuo (Manchuria) but swaths of Inner Mongolia and China. Importantly, Japan also controlled almost all major seaports facing the East and South China Sea. Manchukuo presented its own control issues, largely centered around rampant banditry, but all the other areas required the Kwantung Army (Imperial Japanese Army on the mainland) to provide occupation and policing forces in areas they had conquered. At the same time the Kwantung Army continued offensive operations in Northern China.

Notice that Japan also had an extensive border with the Soviet Union as well as a history of conflict with czarist Russia that extended some 60 years back in time including the 1904-1905 Russo-Japanese War which removed Russian presence in Manchuria and Korea. Russia lost the warm water ports in Darien and Port Arthur, access to the resources of Manchuria, and was often required to transport goods and resources via the Trans-Siberian Railway rather than via ship. In addition Russia was required to cede the lower half of Shanklin Island (just north of Japan). All of this fit into Japan’s “strategic buffer” concept keeping China and Russia/Soviet Union at “arm’s length” from the home islands.

The Nomonhan Incident

Also known as the Battles of Khalkhin Gol, the Nomonhan Incident was a major but undeclared border war fought between Imperial Japan and the Soviet Union’s Mongolian forces from May to September 1939. It occurred along the poorly defined frontier between Japanese-controlled Manchukuo and Soviet-aligned Mongolia. Though officially termed an “incident” by Japan to avoid acknowledging a formal war, the conflict involved tens of thousands of troops, armor, artillery, and aircraft, making it the largest land battle Japan fought before the Pacific War. The fighting ended in a decisive Soviet victory, delivering a shock to the Japanese military and reshaping Japan’s strategic direction on the eve of World War II.

The Background

At the root of the conflict was a disputed, ambiguous border. Japan claimed the boundary lay along the Khalkhin Gol (Halha River), while the Soviets and Mongolians insisted it lay several miles east. The area was remote, sparsely populated, and economically marginal but symbolically important as a test of sovereignty and power. It was also extremely remote from the Imperial Japanese Army (IJA) Staff and Ministry in Tokyo. All of this was simply ingredients of a toxic stew only awaiting the flame to start a boil. And the Kwantung Army was only too happy to ignite the flame.

The Kwantung Army had a well earned reputation for acting autonomously from Tokyo, initiating aggressive actions to force what it believed were the necessary political outcomes, and viewing itself as the vanguard of Japan’s continental destiny. This attitude led to the Mukden Incident (1931), the Marco Polo Bridge Incident (1937), and the quagmire of the Second Sino-Japanese War. By the summer of 1939 the IJA was already stretched thin, had terrible logistics support, and was lacking in combined arms capability – meaning tanks, artillery and ground support from aviation assets. Financially, Japan was stretched thin in trying to keep the IJA funded at the same time funding the Navy’s capital intensive shipbuilding efforts.

Nonetheless, by 1939 the bane of IJA’s existence – an independent, insubordinate junior officer corps believed that controlled escalation against the Soviets could secure Japan’s northern frontier, expand the strategic buffer or even open the door to expansion into resource-rich areas of Siberia. In the view of Japan, the majority of the peoples in Siberia and Mongolia were Asiatic and thus properly best served under the Imperial Protection of the Emperor. They did not bother to ask the people of those areas about their preference.

Northern Expansion Doctrine (Hokushin-ron)

Within Japan’s strategic debates, the Army strongly favored Hokushin-ron, the idea that Japan’s future lay in expanding northward against Russia rather than southward into Southeast Asia. This belief rested on overconfidence from victories in China, an underestimation of Soviet military modernization, and a deep seated anti-communism which was, at this time, being suppressed in the home islands. Nomonhan emerged from a belief that the Red Army could be tested, pressured, and defeated through limited engagement. It was less a grand strategy and more a tactical escalation.

In part it was also pushing back on the evolving southern expansion doctrine being proposed by the Imperial Japanese Navy (IJN) whose interest lay in the resource-rich Southwestern Pacific, especially the oil fields of Borneo, Malay and Java.

The local IJA commanders were confident that Japanese infantry superiority would compensate for weaknesses in armor and logistics. In addition, they believed that the Soviets would avoid a major escalation. The Kwantung Army assumed that a sharp, localized victory would strengthen Japan’s hand diplomatically and militarily.

The IJA horribly misread Soviet intentions. The Soviets retained the memory of the humiliating defeat by Japan of czarist Russia. It was a lingering shame that the Soviets would never let happen again. They were more than willing to fight. They also had superior tanks and artillery and a capacity for combined arms operations with their ground forces. Japan also failed to recognize that the Soviets had the same essential “strategic buffer” view as Japan. Mongolia as part of that buffer and the Soviets would respond decisively to any threat in that region.

Combat

In the period May–June 1939, the initial clashes involved cavalry and infantry skirmishes for small areas of land as well as an island in the middle of the border river. Japanese forces crossed into disputed territory, driving out Mongolian units. Early successes reinforced Japanese confidence.

In June, the Soviets appointed General Georgy Zhukov to command. Zhukov rose to prominence with his leadership at Nomonhan. He was a brilliant tactician and field commander later becoming the most prominent and successful Soviet military commander during World War II often credited as the key strategist behind major Eastern Front victories against Nazi Germany. He rose to the position as Chief of the General Staff and a Marshal of the Soviet Union, leading the defenses of Moscow, Leningrad, Stalingrad and commanding the final assault on Berlin. He was formidable. 

Long story, told short, Zhukov prepared a coordinated counteroffensive rather than piecemeal retaliation, amassing artillery, tanks, and aircraft supported by secure logistics/supply lines. In late August, Zhukov launched a classic double-envelopment, using tanks and mechanized infantry to encircle Japanese forces who lacked effective anti-tank weapons, were undersupplied, and relied on infantry assaults against armor. The result was catastrophic. Entire Japanese formations were destroyed or rendered combat-ineffective. It was a clear battlefield defeat involving some 20,000 Japanese casualties with the loss of experienced officers and elite units. Japan agreed to a ceasefire in September 1939, restoring the status quo but psychologically, the damage was done. It was the first unequivocal defeat suffered by Imperial Japan since the Meiji era.

Unintended Consequences

Nomonhan should have shattered Japanese assumptions – but it did not. Japan continued to believe that Japanese fighting spirit and bushido were enough to triumph and could overcome material inferiority and weak logistics. This would plague them all the way through 1945. They also continued to believe that wars could be tightly controlled and limited.

The defeat decisively undermined the Northern Expansion faction within the Army. After 1939 all plans for war against the Soviets were shelved, a defensive posture was adopted along the Manchurian frontier, and Japan avoided conflict with the Soviets for the remainder of WWII. This shift paved the way for Nanshin-ron (southern expansion), pushing Japan toward Southeast Asia and the Dutch East Indies’ oil. It was the path to confrontation with Western colonial powers. In this sense, Nomonhan helped set Japan on the road toward Pearl Harbor.

Perhaps the most profound unintended consequence was for the Soviet Union. Stalin gained confidence that Japan would not attack in the east and soon enough the two nations signed the Soviet–Japanese Neutrality Pact (1941) allowing Soviet divisions to later be transferred west to defend Moscow against Germany. The Nomonhan incident influenced the outcome of the European war, not just Asian geopolitics.

The Nomonhan Incident stands as a warning ignored about the limits of aggression driven by ideology rather than sound political and military strategy and tactics. It revealed the dangers Clausewitz warned of: wars initiated for political symbolism without a clear path to decisive victory would ultimately end in disaster for those who initiated the action.

Nomonhan was not merely a border clash. It was Japan’s strategic crossroads. Historians have come to now recognize Nomonhan as one of the most consequential “incidents” of the twentieth century – even though it largely remains unknown in the West.


Image credit: various photographs from Naval Aviation Museum, National World War II Museum, and US Navy Archives. | Pacific area map of 1939 courtesy of MapWorks via Wikipedia Commons.

An alternative view

In v.20 Jesus calls for a greater righteousness. Eugene Boring sees vv.21-47 as offering six concrete instances from which the disciples can discern a way forward to that greater righteousness.  In Jesus’ teaching a three-fold structure appears (what follows is quoted from Boring, 189):

Reaffirmation. Matthew reassures those who fear that Christians advocate the abolition of the Torah that this is a misunderstanding. Jesus’ commands do not transgress the Law, but radicalize it—they go to the radix, the root of the command. The one who puts into practice what Jesus teaches in Matthew 5 will not violate any command of the Torah, which is not abolished but reaffirmed.

Radicalization. The fulfillment of the Law brought by the advent of the messianic king does not merely repeat the Law, but radicalizes it. The ultimate will of God was and is mediated by the Law, but sometimes in a manner conditioned by the “hardness of heart” of its recipients (cf. 19:3-9). The legal form fostered a casuistic approach, which Matthew opposes, since it does not go to the root of the matter (i.e., is not radical), but touches the surface, not the heart, of the ethical problem. (For Matthew’s opposition to casuistry, see 23:16-21, the longest “woe” against the Pharisees, entirely “M” material.) Jesus’ teaching deals with the inner springs of human conduct, which Law as such cannot regulate. Like the prophets of Israel, Matthew declares the unqualified will of God, which sometimes deepens or broadens the Law, expressing its ultimate intent, and sometimes qualifies or even negates its limitations, while affirming the ultimate will of God to which it pointed.

Situational “Between the Times” Application. The call to live by the absolute will of God is not a counsel of despair. Prophets announce the absolute will of God and leave it to others to work out how this can be lived out in an imperfect world. Jesus spoke in this prophetic mode, and it had been continued by Christian prophets, including those in Matthew’s tradition and church. But Matthew is a scribal teacher who is concerned not only to declare the absolute will of God as expressed in Jesus’ radicalization of the Torah, but also to provide counsel for day-by-day living for imperfect people who fall short of this call to live by the perfect will of God. Thus, without negating the call to perfection, Matthew selects other sayings of Jesus from his tradition that provide situational applications for disciples who both believe that the kingdom of God has come with the advent of Jesus and pray for its final coming (6:10). The new age has come in Jesus, but the old age continues and Christians live in the tension between the two. Disciples can take the antitheses seriously as models for their life in this world in the same way that they take the advent of the kingdom of God seriously as both present and yet to come. Most important, for Matthew, commitment to the messianic king means more than proper confession; it results in a changed life (repentance). But the messianic king, who makes these demands and who will use them as the criteria of the final judgment, which he will conduct, both lives them out himself during his earthly ministry and continues with the community in its struggle to discern and do God’s will in ever-new situations (28:18-20). In the first set of three antitheses (5:21-32), the reality of Christian existence “between the times” of the Messiah’s appearance and the eschatological coming of the kingdom is addressed by giving examples for the creative application of Jesus’ teaching by his disciples. These examples are not casuistic new laws, but models for the disciples to adapt to their varied post-Easter situations. In the second set of antitheses (5:33-48), the concrete models are omitted, and the disciples are left to their own responsibility to be “Jesus theologians.”


Image credit: Sermon on the Mount (1877) by Carl Heinrich Bloch | Museum of National History | Frederiksborg Castle, Public Domain 

A Framework of Understanding

Matthew 5:21-47 is clearly designed to be read as a whole, consisting of six units of teaching each introduced by ‘You have heard that it was said … But I say to you …’, and rounded off with a summary of Jesus’ ethical demand in v. 48 (“So be perfect, just as your heavenly Father is perfect.”). It is neither a complete ethic, nor a theological statement of general ethical principles, but a series of varied examples of how Jesus’ principles, enunciated in vv. 17–20, work out in practice. And this practical outworking is set in explicit contrast with the ethical rules previously accepted. In each case it is more demanding, more far-reaching in its application, and more at variance with the ethics of man without God; The teachings concern a person’s motives and attitudes more than literal conformity to the rules. In this sense, it is quite radical.

The Introductory Phrasing

The formula with which Jesus’ demand is made is unvarying: “But I say to you.” The other side of the contrast varies from the full formula “You have heard that it was said to your ancestors” (vv. 21, 33) to the more abbreviated forms “You have heard that it was said” (vv. 27, 38, 43) and even simply “It was also said” (v. 31). But there is no discernible difference in intention: the full formula, once introduced in v. 21, does not need to be repeated in order to make the same point. 

Two aspects of the wording of this formula are important. First, “it was said” represents a relatively rare passive form of the verb errethe, which is used in the NT specifically for quotations of Scripture or divine pronouncements. This means it is not likely that we can simply assume Jesus’ reference is the teaching of a group such as the Pharisees.  The rare errethe points to a divine declaration. Secondly, this declaration was made to the ancestors; the reference cannot then be to any contemporary or recent tradition. These features suggest strongly that in the first half of each contrast we should expect to find a quotation of the Mosaic law, as it would be heard read in the synagogues. 

This construction seems to imply that Jesus is setting his teaching in opposition to the divine law – as noted before Jesus claims not to abolish the law (v.17), insists that even the least of the commandments remains important (v.18) and that the community is to “obey and teach these commandments” (v.19).  The intent of the construction may become clearer when we consider the peculiar nature of the “quotations” of the Law.

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The U.S. State Department: 1937 until Spring 1939

After the Marco Polo Bridge Incident (July 1937)  the United States took measured but meaningful actions in support of China, while still stopping well short of alliance or military intervention. The pattern is best described as moral, diplomatic, and limited material support, shaped and heavily limited by existing U.S. neutrality laws and the general sense of isolationism among the American people and Congress.

Given the mood and legal constraints facing the Roosevelt administration there was little to be done if the goal was to avoid military actions. What actions were taken are best described as nonrecognition and positioning. To that end the U.S. refused to recognize Japanese territorial gains in China, continued to uphold and advocate the Open Door Policy regarding commercial trade with China, and treated China as the legitimate sovereign power throughout the conflict.

This stance mattered because it denied Japan international legitimacy as virtually all nations followed the U.S. lead in this matter. It also gave China an enhanced standing in international diplomatic forums. The actions, limited as they were, did signal U.S. sympathy without military commitment. While Secretary Cordell Hull worked the diplomatic world, striking a balance that applied limited international pressure in a moral sense to Japan, he also had to temper calls from Britain for concrete economic sanctions. Britain was at the threshold of war in Europe (which began September 1939) and was concerned with Japanese aggression in the Asia Pacific area against British colonies and interests.

A Divided Asian Policy

In the post “American Diplomacy in 1937” we considered some of the key figures in determining the U.S. diplomatic response to Japanese aggression in China: President Franklin D. Roosevelt; Cordell Hull, Secretary of State; Stanley Hornbeck who headed the Far East Department; Nelson Johnson, Ambassador to China; Joseph Drew, Ambassador to Japan; and key advisors to Hull – J. Pierpoint Moffat and Hugh Wilson. Moffat was the son-in-law of Joseph Drew. Wilson had served in Japan in the mid-1920s.

Roosevelt, Hornbeck and Johnson can be viewed as members of an “activist camp” although in varying degrees. Hull, Grew, Moffat and Wilson would be viewed as members of a “don’t aggravate Japan” camp who wanted to confine U.S. responses to diplomatic channels while avoiding economic sanctions of any form as well as military action. At this point “military action” primarily meant action by naval and marines forces stationed in Shanghai as protection of U.S. citizens and interest in Shanghai’s International Settlement as well as citizens and interests upstream on the Yangtze River.

Hull’s position was to do nothing to antagonize Japan but nothing to assist them either. President Roosevelt did not like Hull’s Asian policy. While he accepted them as prudent the President was frustrated by a policy that let Japan get away with blatant aggression. Roosevelt was known to keep his own counsel and on occasion “go his own way.” In October 1937 he gave what came to be known as the Quarantine Speech that implicitly condemned Japan’s aggression (alongside Italy and Germany). In the speech he framed Japan as a disturber of international order but deliberately avoided naming Japan to prevent escalation. But his meaning was clear: “The present reign of terror and international lawlessness… [means that] the very foundations of civilization are seriously threatened…international anarchy destroys every foundation of peace…This situation is of universal concern.” Roosevelt went on to compare the terror and lawlessness to a contagion becoming an epidemic and note that the only reaction to an epidemic is quarantine. “War is a contagion, whether it be declared or undeclared…There must be positive endeavors to preserve peace.”

The speech did everything that Hull was trying to avoid. First, it exacerbated diplomatic relations with Japan. Although Roosevelt never named Japan, Japanese leaders and the press immediately understood that Japan was one of the principal targets. From Tokyo’s perspective, the speech signaled that the United States was morally siding with China, Japan was being described as a threat to international order, not merely a regional power pursuing interests, U.S. neutrality was becoming conditional rather than detached, and this signaled a shift from U.S. disapproval to U.S. warning.

The Japanese Foreign Ministry responded with measured, non-confrontational statements. This restraint reflected a desire to avoid provoking sanctions, an awareness that Japan still depended heavily on U.S. trade, and a hope that American isolationism would reassert itself. In the Cabinet it was viewed as a trial balloon for later economic sanctions. Within the military it added to the view that the U.S. viewed them as a second-rate nation. The Japanese Army dismissed it as moralizing. Within the Navy the speech confirmed fears that American opinion was shifting and that the current moral pressure could evolve into economic or naval measures – but still considered armed conflict years away.

Hull was also concerned that the speech would have the western signatories to the Nine Power Treaty call for an international conference (which it did) and that the U.S. would be thrust into the leadership role. Within domestic politics/policy it marked the beginning of a division within the nation’s foreign policy with Roosevelt pushing for something more dynamic and assertive – and yet not giving any concrete substance to the notion – while at the same time Hull was trying to maintain the established policy. 

This difference would prove to be somewhat problematic as Roosevelt tended to think in broad, sweeping terms while avoiding detailed plans. Hull tended to think in categories of fundamental goals without incremental steps towards that end.

Proposals and Next Steps

Among the activists, Hornbeck shared Hull’s conviction that diplomatically Japan was not an honest dialogue partner, but also understood Japan’s foundational interests: economic and political security in her area of interest. While much of the U.S. Department of State believed Japan had “taken on more than it could chew,” Hornbeck understood that with every bite, Japan’s appetite increased, but that there were very different levels of “appetites” between the nationalist/militarists in Japan and their moderate counterparts in civil governance and diplomacy. Hornbeck wanted to actively approach Japan with the “carrot” that would give them the security they desired, but needed a “stick” to forestall further Japanese aggression in China. In this he was aligned with President Roosevelt, but the President in 1937 did not believe he had the support of either Congress or the public for any form of “carrot.”

While the U.S. internal debates continued and Japan aggressively moved in China, an element of the Japanese government initiated “feelers” from offices in Tokyo, Washington DC, and Paris. They wanted to see if the U.S. would help present Japan’s terms for peace and moderate Sino-Japanese talks. Unfortunately, Japan’s offer matched their history of vague diplomacy, asking for specific current actions from China while pinning their commitments to future events that might or might not happen. Ambassador Grew in Japan, in general more positive about Japan than others, acknowledged that his analysis of the terms to China were really full capitulation couched in ambiguous language. Grew attempted to get Japan to commit to “details” consistent with the Nine Nations Treaty of which Japan was a signatory. Eventually the initiative “died on the vine.”

By December 1937, Treasury Secretary Morgenthau, of a like mind with Roosevlet and Hull, raised the possibility of beginning to seize Japanese assets held in the U.S. as a first step. Roosevelt was initially keen on the idea, but by late January 1938 that initiative “died on the vine.”

There were other initiatives but in the end all suffered the same fate. The U.S. was not able to field a policy for Japan other than Hull’s “don’t aggravate, just wait.” Some of the division and lack of action was certainly tied to U.S. politics with the American people largely isolationists, still suffering from effects of the Great Depression, and mid-term elections being close by. But a good deal was connected to the divisions with the State Department.  Ambassador Grew, long serving in Japan, had a belief in the moderates of the party – people he had known since the 1920s. Historians agree that he placed too much emphasis on the standings of the moderates, who by the 1930s were largely sidelined.  With Washington DC, the Far East Department (FED) firmly believed that the nationalists and military elements held key control of Japan’s policies. FED believed that Japan had not only regional but global aspirations and foresaw in the spring of 1938 that Japan would formally partner with Germany and Italy – which they did in the September 1940 Tripartite Treaty.

By the Spring of 1938, China was holding its own…to some degree. Hull concluded that Japan was overextended, lacked the resources to capture China, much less control China, and concluded that Japan would never win the war. And that they might even lose the war over time. This “betwixt-and-between” view was supported by General Joseph Stillwell, US Army, an advisor to Chiang Kai-shek.  The next effect was to further convince Hull that his policy of waiting while not aggravating Japan was the right course of action.

As a result, a routine was established:  Japan took some action which required Ambassador Grew to protest. Japan offered conciliatory words with no concrete actions apart from a renewed request for the U.S. to moderate peace talks (as before). In the end, with no actions forthcoming, the U.S. would formally protest. Japan did not respond.  It was a cycle of rinse and repeat as each incident came along.

In May 1938, Japan initiated a campaign of strategic bombing of Chinese civilian populations. This campaign was extensively covered by U.S. news outlets and American missionaries. At the movies, new reels and reports of the campaign were seen by the American public. It is estimated that in 1938, in urban America, the average adult saw two movies in-theatre each week. It did not take long for a wave of public outcry to arise. From that came the calls for U.S. companies to stop their “blood trade” with Japan. The outcry forced Hull to initiate a “moral embargo” asking U.S. companies to voluntarily stop trade with Japan in aircraft, aviation maintenance items, aviation fuel, and key resources and tools needed for the production of war goods. Hull’s goal was to calm the U.S. public.  At the same time Hornbeck and other departments in State wanted the U.S. to abrogate the 1911 U.S.-Japan Trade Agreement.

The war in China continued through the summer and into the autumn. The Chinese lost the city Xuzhou at the end of May but the battle proved the Chinese strategy of attrition that increasingly made Japan pay an ever increasing costs in terms of casualties and equipment. The Japanese were drawn into the Battle of Wuhan which involved over 1 million soldiers and great loss, but marked the end of Japan’s rapid advance and the beginning of a long-term strategic stalemate. This advance was also forestalled when Chinese forces breached the dikes of Yangtze River, creating a massive, man-made flood to block the Japanese advance.

In November 1938, the Prime Minister of Japan, Prince Konoe, gave what is called the “New Order” speech that made public what the Far East Department (FED) had long promoted – Japan’s ambitions were super regional and also global. This was the start of a coming change within the State Department, the Treasury Department and Congress to make loans to China and begin to discuss abrogating the 1911 U.S.-Japan trade agreement. Withdrawing from this agreement made later sanctions and embargoes possible.

Of interest is also at this time, Ambassador Grew was vacationing in the United States, and when asked the Charge of Affairs Doorman reported that the military and nationalists were in complete control of the governance of Japan. This March 1939.


Image credit: various photographs from Naval Aviation Museum, National World War II Museum, and US Navy Archive

Discipleship and the Law

19 Therefore, whoever breaks one of the least of these commandments and teaches others to do so will be called least in the kingdom of heaven. But whoever obeys and teaches these commandments will be called greatest in the kingdom of heaven. 20 I tell you, unless your righteousness surpasses that of the scribes and Pharisees, you will not enter into the kingdom of heaven

Like the previous two verses, v.19 warns the disciples against altering or setting aside any part of the law, however small.  Although our translation uses “break,” the underlying Greek word is lyō which means “loose, untie or relax” (and is from the same root as abolish in v. 17)  The word typically means to ‘set aside’ or ‘teach against’ a commandment, rather than to disobey it. It is the same ‘loose’ used in 16:19; 18:18 when describing the authority of Peter and the Church.  To set aside or to relax the Law would show disrespect for the Old Testament and Jesus. The implication is that it would make a poor Christian.

Least” is used chiefly for its rhetorical effect echoing the least commandment, though clearly within the kingdom of heaven there are those who are more or less consistent and effective in their discipleship; the thought is of quality of discipleship, not of ultimate rewards. The good disciple will obey and teach the commandments: he will go beyond lip-service, to be guided by them in his life and teaching. Does this mean literal observance of every regulation? Not if we may judge by vv. 21–48 and e.g. Jesus’ attitude to the laws of uncleanness. The question of interpretation and application remains open: it is the attitude of respect and obedience which is demanded, and to this no single commandment can be an exception. 

Verse 20 dispels any suspicion of legalism which v. 19 might have raised. The scribes (professional students and teachers of the law) and Pharisees (members of a largely lay movement devoted to scrupulous observance both of the Old Testament law and of the still developing legal traditions), whose obedience to ‘the least of these commandments’ could not be faulted, do not thereby qualify for the kingdom of heaven (whereas the disciple who relaxes the commandments does belong to it, though as the ‘least’). What is required is a greater righteousness, a relationship of love and obedience to God which is more than a literal observance of regulations. It is such a ‘righteousness’ which fulfils the law and the prophets (v. 17), and which will be illustrated in vv. 21–48 (in contrast with the legalism of the scribes) and in 6:1–18 (in contrast with the superficial ‘piety’ of the Pharisees).

An Interim Summary

R.T. France (1989, p.116) offers a paraphrase to make the point clear:  “‘17I have not come to set aside the Old Testament, but to bring the fulfillment to which it pointed. 18For no part of it can ever be set aside, but all must be fulfilled (as it is now being fulfilled in my ministry and teaching). 19So a Christian who repudiates any part of the Old Testament is an inferior Christian; the consistent Christian will be guided by the Old Testament, and will teach others accordingly. 20But a truly Christian attitude is not the legalism of the scribes and Pharisees, but a deeper commitment to do the will of God, as vv. 21ff. will illustrate.”

Matthew 5:17-20 does not say that every Old Testament regulation is eternally valid. This view is not found anywhere in the New Testament, which consistently sees Jesus as introducing a new situation, for which the law prepared (Gal. 3:24), but which now fulfills it. The focus will be on Jesus and his teaching, and in this light the validity of any particular Old Testament rule must now be examined. Some will be found to have fulfilled their role and be no longer applicable (see especially Hebrews on the ritual laws, and Jesus’ teaching on uncleanness, Mark 7:19), others will be reinterpreted. Matthew 5:21ff. will be dealing with this reinterpretation, and vv. 17–20 can only truly be understood as an introduction to vv. 21ff. To assert, as these verses do, that every detail of the Old Testament is God-given and unalterable, is not to preempt the question of its proper application. If the law pointed forward to a new situation which has now arrived, that question of application arises with new urgency, and vv. 21-22 and following will go on to indicate some answers to it (“You have heard that it was said to your ancestors…But I say to you). Their answers will be the opposite of legalism (the literal and unchanging application of the law as regulations) but will reveal the deeper meaning of covenant.


Image credit: Sermon on the Mount (1877) by Carl Heinrich Bloch | Museum of National History | Frederiksborg Castle, Public Domain