I trust God's judgement absolutely. I just don't trust human judgement which is as flawed as we are. We are not God, and we cannot presume to nuke countries claiming that it is "God's will".
Its wise to be cautious in military decisions and claims.
I will leave you with this:
“You have heard that it was said, ‘Love your neighbour and hate your enemy.’ But I tell you, love your enemies and pray for those who persecute you, that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. If you love those who love you, what reward will you get? Are not even the tax collectors doing that? And if you greet only your own people, what are you doing more than others? Do not even pagans do that? Be perfect, therefore, as your heavenly Father is perfect." - Matthew 5:43-48
The authority here is indeed Matthew - a church compilation and final issue gospel book
designed for Liturgical use.
Matthew is the only "gospel" that puts the word
"church" (ekklesia) in Jesus' mouth,
during His earthly ministry. Some see that as ahistorical.
The famous
"Sermon on the Mount" cannot be a historical speech,
because it presumes a post Jewish Christian audience of believers.
Yet in Matthew's chronology its the first public speech He gave,
before He could have had any followers except a few disciples who viewed him
as a Rabbi and teacher.
Its based on a rewriting of Luke's "Sermon on the Plain".
Many other sayings which originally had a historical context in other gospels like Luke and Mark,
have been incorporated into Matthew's "sermon" and stripped of their original context.
Additionally, the author of the Matthew-sermon 'ad-libs' quite a bit, based on
material from
James' Letter to the Twelve Tribes, teachings from Paul and other apostles,
and even the Book of Enoch.
The Sermon is not false, but does reflect advanced and
post-resurrection thinking
within the Early Church, which was largely Jewish but cut off from the mainstream temple cult at the time.
I am going to suggest that if we understand "Matthew's" purpose,
which is to create a handy teaching 'catechism' of many of Jesus' most important teachings,
mostly focussing on
behaviour and rules and guidelines for the Early Church,
we can appreciate what you've quoted here as meant to be applied within the
Christian community, not as a hard rule for dealing with those outside the Church.
In some sense,
Matthew uses hyperbole and exaggeration for dramatic purpose
and emphasis, but might not be safe to apply literally:
For instance, no modern Christian thinks one should actually cut off his hand or foot
to control sinful temptation.
Likewise, turning the other cheek is a great guideline for living in the Christian community,
but
hardly useful as a national "war-rule" or defence strategy for armies.
I suggest that you also
note carefully what Matthew has REMOVED from
the Sermon on the Plain of Luke, namely virtually all of the 'social gospel',
i.e., the good news to the POOR, and Matthew also deletes large amounts
of Luke's material on the status of women.
In other words,
Matthew caters to wealthy Jews whom he wants to attract into the new
Church,
but
sacrifices the really 'hard sayings' of Jesus on rich people and women
in order to make his version of the 'church gospel' more palatable to middle class
and upper class
Romans and Jews.
______________________________
as a footnote, I'm going to add that even the short section you quoted has two non-historical anomalies in it:
It mentions "tax-collectors" long before Jesus ever dealt with one, and the idea that they could even
be forgiven was resolved,
and it mentions "pagans" long before the early church had to deal with that question....
This is a double-indication of ahistorical composition.