Should Christians be pacifists?
Question 12047
The question of whether Christians should be pacifists has been debated throughout church history, and it continues to generate strong feelings on both sides. Some believers point to Jesus’ teaching to “turn the other cheek” and conclude that all use of force is incompatible with following Him. Others argue that Scripture presents a more nuanced picture, one in which God Himself authorises the use of force under certain circumstances. So what does the Bible actually say? Does following Jesus require absolute pacifism, or does Scripture allow for the legitimate use of force in defence of self, others, and nation?
Defining the Terms
It helps to be clear about what we mean by “pacifism.” In its strictest form, pacifism holds that all use of violence or physical force is morally wrong, regardless of the circumstances. This would include personal self-defence, the defence of others, military service, and even the enforcement of law. A softer version might allow for personal restraint while still permitting governments to wage war, but the core conviction remains the same: Christians, at least individually, should never resort to force.
Those who hold this position typically appeal to the Sermon on the Mount, particularly Jesus’ words in Matthew 5:38-39: “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also.” Taken in isolation, this appears to be a straightforward prohibition against all resistance. But is that what Jesus actually meant?
What Jesus Actually Taught
Context matters enormously here. I cannot emphasise this more: we are always saying: context, context, context.
In the Sermon on the Mount, Jesus was correcting the Pharisees’ misuse of the Old Testament “eye for an eye” principle. That principle (found in Exodus 21:24, Leviticus 24:20, and Deuteronomy 19:21) was never intended as a licence for personal revenge. It was a legal standard given to judges to ensure that punishment was proportional to the offence. The Pharisees had twisted it into justification for personal retaliation, and Jesus was pushing back against that distortion.
The slap on the right cheek is also significant. In the ancient Near Eastern world, a slap on the right cheek (delivered with the back of the hand) was an insult, not a life-threatening assault. Jesus was teaching His followers not to retaliate over personal insults and offences. He was addressing the spirit of revenge, not issuing a blanket prohibition against all forms of physical defence. There is a considerable difference between absorbing a personal slight with grace and standing by while someone attacks your family.
It is also worth noting that Jesus Himself was not passive in every situation. He fashioned a whip of cords and drove the money changers from the temple (John 2:15). He spoke with fierce directness to the Pharisees, calling them “whitewashed tombs” and a “brood of vipers” (Matthew 23:27, 33). He told His disciples, on the night before His crucifixion, “Let the one who has no sword sell his cloak and buy one” (Luke 22:36). These are not the words or actions of someone who believed all force was inherently sinful.
The Old Testament Witness
The pacifist position faces a significant challenge from the Old Testament. God repeatedly commanded Israel to go to war, and He did so without any hint that warfare was inherently sinful. He commanded Joshua to conquer Canaan (Joshua 1:1-9). He raised up judges like Gideon, Samson, and Deborah to deliver Israel through military action. David, described as “a man after God’s own heart” (1 Samuel 13:14; Acts 13:22), was a warrior, and God gave him victory in battle after battle.
If all use of force were inherently immoral, then God would have been commanding sin, which is impossible given His holy nature. The Old Testament does not present warfare as always good, but neither does it present it as always evil. The moral evaluation depends on the purpose, the authority behind it, and the manner in which it is conducted.
Some pacifists attempt to resolve this tension by suggesting that Jesus introduced a new ethic that superseded the Old Testament. But this creates serious theological problems. God does not change (Malachi 3:6; James 1:17). His moral character is consistent across both Testaments. What was righteous under the old covenant cannot become inherently sinful under the new, because God’s nature is the foundation of all moral standards.
Romans 13 and the Role of Government
Paul’s teaching in Romans 13:1-7 is directly relevant to this discussion. Paul wrote that governing authorities are “instituted by God” and that the ruler “does not bear the sword in vain. For he is the servant of God, an avenger who carries out God’s wrath on the wrongdoer” (Romans 13:4). The “sword” here is not merely symbolic. It represents the legitimate use of lethal force by the state to restrain evil and protect its citizens.
If all use of force were sinful, then God would be ordaining sin by establishing governments with the authority to wield the sword. Paul’s language is unambiguous: the governing authority acts as God’s servant when it uses force to punish wrongdoing. This principle applies not only to domestic law enforcement but also to national defence. Christians who serve in the military or in policing are fulfilling a role that God Himself has authorised.
Peter echoes the same principle in 1 Peter 2:13-14, urging believers to submit to governing authorities who exist “to punish those who do evil and to praise those who do good.” The consistent testimony of the New Testament is that God has delegated the authority to use force to human governments, and that this delegation is part of His providential ordering of society.
Self-Defence and the Defence of Others
Scripture also speaks to the question of personal defence. In Exodus 22:2, the law stated that if a thief was struck and killed while breaking in during the night, there was no guilt of bloodshed on the homeowner. This recognised the inherent right to protect one’s household. Nehemiah armed the builders of the wall and told them, “Do not be afraid of them. Remember the Lord, who is great and awesome, and fight for your brothers, your sons, your daughters, your wives, and your homes” (Nehemiah 4:14). Jesus Himself affirmed the principle when He said, “No one can enter a strong man’s house and plunder his goods, unless he first binds the strong man” (Mark 3:27), implicitly acknowledging that a strong man guards his household.
The principle of loving your neighbour (Leviticus 19:18; Matthew 22:39) also has implications here. If you witness an innocent person being attacked and you have the ability to intervene, doing nothing is not an act of love toward that person. Proverbs 24:11 commands, “Rescue those who are being taken away to death; hold back those who are stumbling to the slaughter.” Love sometimes requires courageous action, and that action may involve physical force to protect the vulnerable.
What About the Early Church?
Pacifists sometimes argue that the earliest Christians universally refused military service, but the historical evidence is more complex than this suggests. Cornelius, a Roman centurion, was converted in Acts 10, and neither Peter nor the Holy Spirit required him to leave the military. The same is true of the Philippian jailer in Acts 16, who held a law enforcement role. John the Baptist, when asked by soldiers what they should do, did not tell them to leave the army but to “not extort money from anyone by threats or by false accusation, and be content with your wages” (Luke 3:14).
While some early church fathers did express reservations about military service (often because of the idolatrous oaths required in the Roman army rather than opposition to force itself), others supported it. By the time of Constantine, Christian soldiers were common throughout the Roman legions. The historical record simply does not support the claim that pacifism was the universal and unchallenged position of the early church.
The Christian Calling to Peace
None of this means that Christians should be eager for conflict or casual about the use of force. Scripture consistently calls believers to be peacemakers (Matthew 5:9), to live at peace with all people as far as it depends on them (Romans 12:18), and to pursue reconciliation rather than retaliation in personal relationships. The Christian’s default posture should always be one of grace, patience, and a willingness to absorb personal cost for the sake of the gospel.
Paul’s instruction in Romans 12:17-21 is clear: “Repay no one evil for evil… Beloved, never avenge yourselves, but leave it to the wrath of God.” In personal matters, Christians are called to extraordinary restraint and forgiveness. But this personal ethic of non-retaliation does not negate the legitimate role of government (which Paul addresses in the very next chapter, Romans 13) or the responsibility to protect those who cannot protect themselves.
The distinction between personal vengeance and the legitimate, God-ordained use of force is essential. Christians should never act out of hatred, revenge, or a desire to harm. But they can, in good conscience, serve in roles that involve the use of force when that force is exercised under proper authority, for the protection of the innocent, and in accordance with biblical principles of justice.
Conclusion
While the Christian faith calls believers to be people of peace, patience, and forgiveness, Scripture does not teach absolute pacifism. The Bible affirms the legitimate use of force by governing authorities, recognises the right to defend the innocent, and never condemns faithful believers who served in military or protective roles. Jesus’ teaching on turning the other cheek addresses personal retaliation and insult, not the broader question of whether force can ever be justified. Christians should always pursue peace where possible, but they need not feel guilty about supporting or participating in the just and measured use of force when it serves to protect life and restrain evil. The goal is not a naïve passivity that allows wickedness to flourish unchecked, but a Christ-like wisdom that knows when to absorb a blow and when to stand firm in defence of others.
“Blessed are the peacemakers, for they shall be called sons of God.” Matthew 5:9 (ESV)
