A) INTRODUCTION.

B) THE FIRST WAR EVER.

C) WHERE WAR BEGINS.

D) WHEN WAR IS ESSENTIAL.

E) WHEN WAR IS A JUST WAR.

F) SHOULD CHRISTIANS SERVE IN THE MILITARY.

G) FROM MY FAVORITE BIBLE COMMENTATOR.

H) FINAL NOTE.

I) OBJECTIONS.

 

 

A) INTRODUCTION

 

 

It is often claimed that “Most wars are caused or instigated by religion.”  Actually, nothing could be further from the truth.

 

From “Encyclopedia of Wars” we read:  “Since 2004, there have been 1,763 wars.”  That is recorded history.  And according to the “Encyclopedia of Wars,” only “8% were religious wars.”  And of those 8%, “Two Thirds were in the name of Islam.”

 

Shall I help you out here?  Barely 92% of these wars were non-religious in nature; such as the First and Second World Wars; Korean War; Vietnam War; to mention the most recent.

 

Not only that, 95 million people died in the secular wars of World Wars One & Two.  And Atheists have caused more deaths than religious people; such as Stalin, 60 million deaths; Mayo killed an estimated 40 million; Pol Pot took 1.7 million lives; and Vladimir Lennon slaughtered 5 million people.  These were all confirmed Atheists, just to name a few (ignoring Nero; Alexander The Great; Nebuchadnezzar; Napoleon; etcetera).

 

In fact; unless you count Roman Catholicism as “Christian,” and I do not, then “Christians” have caused absolutely 0% of any “Wars.”  And that my friend, is an enormous percentage of “Christians” that have caused most of the “Wars” in the world.

 

More importantly, it is ALWAYS acceptable to defend oneself.  Conder, that when John the Baptist was asked by “the soldiers,” Luke 3:14, “what shall we do?”  He does not tell them to leave the army.  But rather, “Do violence to no man, neither accuse any falsely; and be content with your wages.”  Ibid.

 

Also, when “a centurion,” Matthew, Chapter 8, Luke, Chapter 7, came to Jesus, our Lord did not tell him to leave the army before He could help him.

 

 

WARS OF THE WORLD DEATH TOLLS

 

As You Will See Below, Most Of The Death Tolls Were People That Just Got In The Way.

 

 

WORLD WAR TWO DEATH TOLLS:

(NOTE:  Excluding Japan; Europe Only).

 

ALLIED MILITARY (English; French; USA; etcetera) = 25%.

ALLIED CIVILIANS (English; French; etcetera) = 58%.

AXIS MILITARY (German; Italian) = 13%.

AXIS CIVILIANS (German; Italian) = 4%.

 

TOTAL = 38% MILITARY -- 62% CIVILIAN.

 

 

WORLD WAR ONE DEATH TOLLS:

 

ENTENTE (Allied) MILITARY = 38%.

ENTENTE (Allied) CIVILIANS = 20%.

CENTRAL POWER MILITARY = 20%.

CENTRAL POWER MILITARY = 22%.

 

TOTAL = 58% MILITARY -- 42% CIVILIANS.

 

 

B) THE FIRST WAR EVER

 

 

It is significant that the first war was fought in Heaven Itself to terminate the rebellion initiated by the pride and selfishness of Lucifer (Isa. 14:12-15; Eze. 28:11-18; Rev 12:7-8); meaning, by God’s standard, war is justifiable, or necessary.

 

War proved to be a necessity in Heaven Itself in order to suppress the rebellion of Lucifer who was seeking to attain a more exalted position.  Apparently, God recognized that no further negotiations with Lucifer were possible.  The only solution left was to expel him by force from the Heavenly realm.  If war proved to be an unavoidable necessity to terminate Lucifer’s rebellion in Heaven, where a loving God reigns supreme, then it can hardly be avoided on this earth where some despotic rulers are prepared to slaughter countless human lives to expand their power and territories.

 

 

C) WHERE WAR BEGINS

 

 

The Bible is very clear as to why there is even “war” in the first place.  James 4:1-2 states:  “[1] From whence comewars and fightings among you? come they not hence, even of your lusts that war in your members?

[2] Ye lust, and have not:  ye kill, and desire to have, and cannot obtain:  ye fight and war, yet ye have not, because ye ask not.”  The Bible calls it “lust,” which in this case is “coveting [breaking the Tenth Commandment] what another has [since you couldn’t steal it].”

 

I know that some will recognize “because you ask not,” and realize that this is referring to praying for what you need.  However, in the context of “war,” more “wars” could have been avoided in history if sane men would have gotten together at the discussion table.  But lust most likely had prevailed there also.

 

Events have clearly shown that there comes a time when diplomacy is ineffective and only armed intervention can stop the ambitions of ruthless dictators.  In the Bible the rise and fall of nations is the outcome, not of natural causes, but of God’s intervention to bring to an end wicked and ruthless governments (Gen. 15:16; Psa. 75:6-7; Pro. 14:34; Acts 17:26-27).

 

A clear enunciation of this principle is found in Genesis 15:13-16, where the Lord told Abraham in a dream that his “seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge:  and afterward shall they come out with great substance.  And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.  But in the fourth generation they shall come hither again:  for the iniquity of the Amorites is not yet full.”  In His long-suffering God was willing to wait four hundred years until the iniquity of the various tribes inhabiting Palestine (Gen 15:19-20) had reached the limits of His mercy.

 

The first mention of a war (conflict) in the Bible (on earth) is in Genesis, Chapter 14, where Chedorlamoer, king of Elam, and a coalition of other kings, made war against the kings of Sodom, Gomorrah, Admah, Zeboiim, and Bela.  Lot, Abram’s nephew, was captured together with his family members and goods.  When Abram learned that Lot had been taken captive, he went to war against Chedorlamoer, king of Elam.  The military operation was successful in rescuing Lot, his people, and their goods.  The point is, the account suggests that the Lord blessed Abram’s rescue operation (Gen. 14:19-20).

 

In numerous texts, God is portrayed as a Warrior (see Exo. 15:1-4; 17:8-16; Num. 21:1 & 23 & 33) Who leads His people to battle and fights for them.  It is important to note that this is the way the Lord reveals Himself to His people liberated from Egypt.  The role of the Lord as a Warrior establishes a model in the Bible for future warfare.  In fact, our Lord identifies with the line of David in such a way that the wars of Israel become the wars of God (see 2Sa. 7:5-16).  When the nations wanting to attack Israel without a cause, or they had become so corrupted that they passed their “Close of Probation,” God allows or sanctions war.

 

However, two pictures of the Lord are seen in Scripture -- one of fighting for Israel, and the other as fighting against Israel.  Both of these reflect His commitment to preserve His Holiness by placing a limit upon human wickedness (Gen. 15:16; Deu. 28:49-68).  The prophets capture this theme in their description of the Day of the Lord, in which God executes His judgment upon all peoples, by destroying the evildoers and saving the faithful (Mal 4:1-3).

 

 

D) WHEN WAR IS ESSENTIAL

 

 

War is seen in the Bible as an unavoidable evil.  People are instructed, not to be pacifist, but to wage a war in a responsible way, when necessity calls for it.  For example, Deuteronomy, Chapter 20, offers specific guidelines on how to wage a war.

 

First:  People with specific needs are to be exempted from the army (verses 5-8);

Second:  Then negotiations were to first take place (verse 10);

Third:  If unsuccessful, then war must ensue (verse 12).

 

Instructions are also given to not spare, not only women and children, but also even the trees were to be destroyed (Deu. 20:14 & 19).  Biblically, every facet of war, which had a religious significance (verse 18), and was a righteous conflict, was initiated and led by God (Exo. 17:16; Num. 31:3).  And sacrifices (asking God’s blessing) were offered to ensure God’s support (1Sa. 7:8-10; 13:9 & 12).  Never enter battle without ensuring you are on the side (God’s value system) of the Lord.

 

In a side note, it must be understood that these nations reached their “Close of Probation” by having sex with animals, thus inflicting diseases upon their entire population, which is why all were to be slaughtered, which included women, children, and all of the animals.  This was done to keep the infectious diseases away from Israel and the world.

 

Places where it can be seen that the Lord Himself leads out in the wars, are Isaiah 13:3 & Jeremiah 51:27.  The Ark of the Covenant, symbolizing God’s presence, was often taken into battle (1Sa. 4:3).  The Lord raises up charismatic leaders to conduct the war (Deu. 31:7; Jud. 6:14).  Therefore, there are times when war becomes necessary to stop human rebellion and wickedness and restore a degree of peace and justice.  As expressed in the Book of Ecclesiasteswe read:  “There is a time for everything. . . a time for war and a time for peace.”  Ecclesiastes 3:1 & 8.

 

So far in our investigation, it would suggest that the Bible summons believers to be peace-loving, not desiring conflict.  Yet there are situations when resisting evildoers becomes a moral necessity.   In an indirect, but a telling indication of the New Testament, recognition of the legitimacy of warfare in certain situations is found in Hebrews 11:32-34.  The author praises Old Testament warriors as examples of great men of faith, risking their lives in armed conflict.

 

“[32] And what more shall I say?  For time would fail me to tell of Gideon, Barak, Samson, Jephtah, of David and Samuel and the prophets: [33] Who through faith conquered kingdoms, enforced justice [here is the key and the reason God blessed their efforts, i.e., to ensure that justice prevailed], received promises, stopped the mouths of lions, [34] Quenched raging fire, escaped the edge of the sword, won strength out of weakness, became mighty in war, put foreign armies to flight.”  What makes these warriors great men of faith is the fact that they risked their lives in armed conflicts to defeat evil powers and advance the cause of justice.  The implication is, that faith is manifested not only in passive resistance, but also in active armed intervention against evil.

 

Christ Himself fought with His angels in Heaven to terminate the rebellion of the devil and his angels (Rev. 12:7).  Jesus counseled His disciples to buy a sword to defend themselves (Luke 22:35 & 36).  When His disciples told Him:  “Look, Lord, here are two swords,” Luke 22:38, Jesus replied, “It is enough,” Luke 22:38.  The implication appears to be that Christ did not want His followers to go out to evangelize the world armed to the teeth like soldiers.  A form of protection against potential aggressors was enough.  Defensive, not Offensive.

 

Contrary to the teachings of the greastest false prophet ever invented, Mohammed, the Kingdom of God is to be advanced by oral proclamation, not through armed aggression.  But, Christ expected His disciples to have some weapons to be able to fend off aggressors.  He never rebuked the disciples for carrying swords.  Consider that He praised the Roman Centurion as a man of faith (Mat. 8:10).  Apparently for Jesus, being a soldier was not incompatible with being a man of faith.  Even John the Baptist teaches soldiers how they should act (Luke 3:14).

 

War is seen in the Bible as an unavoidable evil, reflective of our fallen, rebellious human nature, which affects international as well as interpersonal relationships.   When the wickedness of a nation or an empire reaches the limits of God’s mercy (Gen. 15:16), an armed intervention by another nation becomes a moral necessary to bring such an evil regime to an end.  Again, in the Bible, the rise and fall of nations is the outcome, not of natural causes, but of God’s intervention to bring to an end wicked and ruthless governments (Psa. 75:6-7; Gen. 15:16; Acts 17:26-27; Pro. 14:34).

 

In Romans 13:1-7, Paul provides the clearest instructions found in the New Testament regarding the Christian responsibility toward civil authorities.  To appreciate Paul’s instructions, it is important to remember that the Apostle respected the Roman government, which guaranteed law, order, and peace in the Mediterranean world.  Two points should be noted in these passages.

 

First, Paul views governing authorities as Divinely established.  He goes as far as describing the ruler as “God’s servant.”  Such a high esteem of governing rulers is surprising, since in most cases they obtained their position, not through democratic elections, but through intrigues and political plotting, and even murder.  In spite of the questionable ways in which governing authorities achieved their position, Paul still regards them as God’s servants, called to provide law and order in a hostile world.

 

Second, Paul acknowledges the right of rulers to use the sword to punish evildoers.  It is evident that the Apostle was not a pacifist, because he approves of the use of weapons to punish evildoers.  It is reasonable to assume that if governing authorities can use weapons to punish evildoers within a nation, they can also legitimately use armed intervention to protect a country from hostile foreign aggression.  It other words, Paul’s address suggests that there is a legitimate use of arms to maintain law and order within a nation, and presumably to protect a nation from hostile foreign aggression.

 

 

E) WHEN WAR IS A JUST WAR

 

 

Augustine (354-430 A.D.) and Thomas Aquinas (1225 A.D. -- 1274 A.D.) were primarily responsible for formulating, “The Just War Theory,” which has guided the Christian approach to war even to our day.  The theory consists of “seven points” which provide the framework for evaluating military action.  A “just war” is supposed to include the following conditions:

 

1) Just Cause;

2) Just Intention;

3) Last Resort;

4) Formal Declaration;

5) Limited Objectives;

6) Proportionate Means;

7) Noncombatant Immunity.

 

The first five principles are supposed to guide a nation planning to go to war; while the last two apply to the army in the midst of war.  Briefly, here are the seven principles:

 

1) Just Cause:  Participation in a war must be prompted by a just cause or a defensive cause.  No war of unprovoked aggression can ever be justified.

 

2) Just Intention:  The intent of the war must be for a “just” cause.  That is, its intent must be to secure a just peace for all parties involved.  Therefore, revenge, conquest, or economic gains, are not legitimate motives for going to war.

 

3) Last Resort:  War must be engaged only as a last resort; only after diplomacy and economic pressure have been exhausted.

 

4) Formal Declaration:  War must be initiated with a formal declaration by properly constituted authorities.  Only governments can declare war, not individuals or terrorist organizations.

 

5) Limited Objectives:  War must be characterized by limited objectives; such as to bring peace to all parties.  Complete destruction of a nation’s political or economic institutions is an improper objective.  Once peace is attained, hostilities are to cease.

 

6) Proportionate Means:  Combatants may not be subjected to greater harm than is necessary to secure victory.  The types of weapons and amount of force used should be limited to what is needed to repel aggression and secure a just peace.

 

7) Noncombatant Immunity:  Military forces must respect individuals and groups not willing to participate in the conflict.  Only governmental forces or agents are legitimate targets.  However, warehouse personnel, factory workers, and farmers may have to be affected.

 

The interpretation and application of these seven principles are essential ingredients in righteous warfare.  Their goal is to contain war and resume peace, not to promulgate war.  These moral guidelines are designed to minimize the death and devastation that usually accompanies an unjust war.

 

 

F) SHOULD CHRISTIANS SERVE IN THE MILITARY

 

 

During the Apostolic period we find Jews and new Christian converts serving in the Roman army.  When Jewish soldiers, who most likely were serving under Herod Antipas, came to John the Baptist to be baptized, they asked, like the rest of the people, what changes they should make in their lives (Luke 3:14).  If serving in the Roman army was seen as inappropriate for believers, this would have been a perfect opportunity for John to tell the soldiers to resign from military service and choose a more suitable profession.  After all, there was no obligatory conscription into the Roman army; it was entirely made up of volunteers, and its service was voluntary.

 

The significance of John’s counsel cannot be minimized.  If contrary to the Old Testament, the New Testamentteaches pacifism, then John the Baptist, and later Jesus and the Apostles, would have counseled those serving in the army to get out of it immediately.  The absence of such counsel suggests that military service was seen as an unavoidable evil in this sinful world.

 

That the attitude of Jesus toward those serving in the army was similar to that of John the Baptist is seen in the fact that when a Roman centurion came to Him, begging Him to heal his paralyzed servant, Jesus did not rebuke him for being a soldier.  Instead, He commended his faith (Mat. 8:10).  Christ’s statement is significant because it shows that being a soldier is not incompatible with being a man of faith.

 

Another revealing example is the story of Cornelius as reported in Acts, Chapter 10, where Cornelius, being a Roman centurion, is described as “a centurion, an upright and God-fearing man, who is well spoken of by the whole Jewish nation.”  Acts 10:22.  There is never any mention in the New Testament of any soldiers being admonished to leave their military profession in order to become a Christian.  In fact, Paul counsels’ new converts, saying:  “Brethren, in whatever state each was called, there let him remain with God.”  First Corinthians 7:24.

 

 

G) FROM MY FAVORITE BIBLE COMMENTATOR

 

 

“The Lord is regarded as cruel by many in requiring His people to make war with other nations.  They say that it is contrary to His benevolent character.  But He Who made the world, and formed man to dwell upon the earth, has unlimited control over all the works of His hands, and it is His right to do as He pleases, and what He pleases with the work of His hands.  Man has no right to say to his Maker, Why doest Thou thus?  There is no injustice in His character.  He is the Ruler of the world, and a large portion of His subjects have rebelled against His authority, and have trampled upon His Law.  He has bestowed upon them liberal blessings, and surrounded them with everything needful, yet they have bowed to images of wood and stone, silver and gold, which their own hands have made.”  2SM:333.

 

“In the schools of Egypt, Moses received the highest civil and military training.  Of great personal attractions, noble in form and stature, of cultivated mind and princely bearing, and renowned as a military leader, he became the nation’s pride.”  CC:81.

 

 

H) FINAL NOTE

 

 

IN A FINALE NOTE:  The state, the Church, and the family have all different spheres of responsibility.  Each functions in its own Divinely appointed role.  The Christian is to obey the present civil authorities (Rom. 13:1-7; 1Pe. 2:13-15), to the extent that they do not violate God’s Moral Law.  When that happens, Christians are called to obey the Divine Law rather than the human law (Acts 4:18-20; 5:27-29).

 

As Christians we are to support civil authorities, even though they make mistakes.  We must choose the lesser of two evils in order for us to carry on our lives (Rom. 13:4).  Paul says, “If it be possible, as much as lieth in you, live peaceably with all men,” Romans 12:18.  If we are aware of evil intentions by an individual or a nation to harm others, we would hardly keep the “peace” by giving in to their demands.  It would be morally irresponsible to turn over ones’ wife to a rapist just to “keep the peace.”

 

Apparently, for the sake of keeping peace, the Corinthians had refused to disfellowship a couple engaged in an incestuous relationship.  Paul strongly condemned such a tolerant attitude as “arrogance,” First Corinthians 5:2, and instructed the Church to act forcefully, saying:  “Drive out the wicked person from among you,” First Corinthians 5:13.

 

 

I) OBJECTIONS

 

 

Some may argue that there is a difference between the warfare policies of the Old Testament and the pacifist attitude of the New Testament.  The Argument might be:  “God was working differently with His people in the Old Testamentas opposed to the New Testament.  God was using His people not only as a spiritual kingdom but also as a political one and related to the nations around Israel in that manner.  They were under the direct rule of God, a theocracy, and they related to the surrounding nations from that perspective.  In the New Testament God is working with His Church, not as a political entity, but as a spiritual operation among and within nations.  The Church is not an earthly nation like Israel.  We don’t have national territory to defend.”

 

I agree with you, and I do not promote, in this day and age, that any Christian join the military of any nation, except where required, and then, as a “Conscientious Supporter,” i.e., a medic, cook, or supply person.  However, consider:

 

First Point:  It is true that there is a difference between the political nature of Israel and the spiritual nature of the Church.  However, a major problem with this argument is the assumption that while Christians are called to advance God’s Kingdom through the oral proclamation of the Gospel, Israel was summoned by God to establish a political-territorial kingdom through warfare.  This argument ignores the fact that the spiritual mission of Israel was supposed to be similar to that of the New Testament Church.  The reason God placed the Israelites in Palestine -- the crossroad of the ancient world -- was for them to become a spiritual light to the surrounding nations that would crisscross their territory; and eventually the world.

 

The goal was for the Israelites to become a spiritual nation that would enlighten the nations, not a powerful kingdom that would dominate the world.  Isaiah reminds the Jews of their mission saying:  “Arise, shine; for your light has come, and the glory of the Lord has risen upon you.  For behold, darkness shall cover the earth, and thick darkness the people; but the Lord will rise upon you and His glory will be seen upon you.  And nations shall come to your light, and kings to the brightness of your rising,” Isaiah 60:1-3.

 

Therefore, if Nations were to come to Israel for light (understanding of God), that would establishe that Israel was not to annihilate them.  Indeed, Jerusalem was to become “a house of prayer for all peoples,” Isaiah 56:7.  The Great Commission to evangelize the world that was first given to Israel was later renewed to the Church.

 

A Second Point is that God often used pagan nations -- not only the Israelites -- to bring to an end the wickedness of powerful kingdoms.  He called upon Cyrus, the Mede, “to subdue nations before him and to ungird the loins of kings,” Isaiah 45:1.   The fact that God used pagan nations to bring to an end wicked kingdoms and empires that had reached the limit of His mercy, shows that warfare in the Old Testament was not determined exclusively by the theocratic form of the Jewish government.

 

In a Third Point that is often overlooked in this discussion of the Christian attitude toward warfare, is the distinction between the spiritual mission and the political responsibility of Christians.  Simply stated, Christians are called to advance the spiritual Kingdom of God through the proclamation of the Gospel, not through warfare as often happened during the course of “so-called” Christian history.  But Christians have also a moral responsibility to resist the political aggression of ruthless regimes that slaughter innocent people.

 

Christians are not to fight to promote their faith, but they have a moral obligation to stop the slaughter of innocent people by ruthless regimes.  There is a difference between the Christian willingness to suffer for the faith and the Christian responsibility “to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke,” Isaiah 58:6 (granted, this text is speaking specifically of sin in one’s life; but consider also, does this text have a dual application?).