What about war?

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Question 12006

War is one of the most painful realities of human existence, and the question of whether a Christian can support, participate in, or justify it has been debated throughout the history of the church. The spectrum of Christian opinion ranges from absolute pacifism to the just war tradition to, in some cases, the endorsement of holy war. Scripture does not give a single proof-text answer, but it does provide a framework grounded in God’s character, the reality of a fallen world, and the responsibilities of governing authorities established by God.

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War in the Old Testament

The Old Testament contains numerous accounts of God commanding Israel to wage war. The conquest of Canaan under Joshua, the wars of David, and the prophetic calls for judgement on wicked nations are all part of the biblical record. These were not acts of human aggression. They were specific, divinely commanded acts of judgement carried out by a theocratic nation acting under God’s direct instruction. The destruction of the Canaanite nations, which provokes intense objection from modern readers, was explicitly described as judgement for sin (Deuteronomy 9:5; Genesis 15:16), delayed for centuries until “the iniquity of the Amorites” was complete.

It is important to recognise that these commands were given to a specific nation at a specific time under a specific covenantal arrangement that no longer applies. No modern nation is Israel. No modern government receives direct divine commands to wage war against neighbouring peoples. The Old Testament wars demonstrate that God takes sin seriously enough to judge it with devastating consequences, but they do not provide a template for modern warfare. Drawing a straight line from the conquest of Canaan to contemporary military action is a hermeneutical error that confuses the unique situation of theocratic Israel with the situation of nations operating under common grace.

The New Testament and the Use of Force

Jesus’ teaching on loving enemies (Matthew 5:44), turning the other cheek (Matthew 5:39), and the blessedness of peacemakers (Matthew 5:9) has led some Christians to adopt an absolute pacifist position. This view holds that the follower of Jesus may never participate in violence of any kind, including military service. It deserves respect as a sincerely held conviction with a long history in the church, from the early centuries through to modern Anabaptist traditions.

The New Testament, however, does not appear to require absolute pacifism. Jesus commended the centurion’s faith without telling him to leave the military (Matthew 8:5-13). John the Baptist, when asked by soldiers what they should do, did not tell them to desert but to act justly within their role: “Do not extort money from anyone by threats or by false accusation, and be content with your wages” (Luke 3:14). Cornelius, a Roman centurion, was received by Peter and filled with the Holy Spirit without any indication that his military profession was incompatible with faith (Acts 10). Romans 13:4 acknowledges the governing authority’s right to “bear the sword,” which includes the ultimate exercise of lethal force in the protection of the innocent and the punishment of evildoers.

The Just War Tradition

The just war tradition, developed from Augustine through Aquinas and refined by subsequent Christian thinkers, attempts to define the conditions under which war can be morally justified. The traditional criteria include a just cause (typically the defence of the innocent against aggression), legitimate authority (war declared by a governing authority, not private individuals), right intention (the pursuit of peace and justice, not revenge or territorial gain), proportionality (the means used must be proportionate to the objective), and the reasonable probability of success. Discrimination between combatants and non-combatants is also essential: the deliberate targeting of civilians is always wrong.

This tradition does not celebrate war. It treats war as a tragic necessity in a fallen world, to be entered only when all other options have been exhausted and when the conditions for justice are met. The Christian who serves in the military under these conditions does not contradict the teaching of Jesus. The love of enemies that Jesus commands is a personal ethic that governs the heart’s disposition; the state’s responsibility to protect its people from aggression operates in a different sphere and serves a different function.

So, now what?

War is never good. It is, at best, the least bad option in a fallen world where evil sometimes must be resisted with force to prevent even greater evil. The Christian’s ultimate hope is not in military strength but in the return of the Prince of Peace, who will end all warfare and establish justice permanently. Until that day, the believer prays for peace, supports the just cause of those who protect the innocent, and recognises that the distinction between personal ethics and the responsibilities of governing authorities is one that Scripture itself maintains.

“Blessed are the peacemakers, for they shall be called sons of God.” Matthew 5:9