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Uncover the nuanced perspectives in the Bible on the concept of a just war. This detailed examination explores various Scriptures that shed light on how and when conflict can align with spiritual teachings.

The question of whether the Bible supports the notion of a just war is one that requires thoughtful analysis and deep consideration of the Scriptures’ teaching on this subject. It is essential to note that while the Bible does not endorse warfare as a preferred resolution for disputes, neither does it unilaterally condemn it. The Scriptures uphold the values of peace and justice, often advising for a harmonious coexistence among individuals and communities (Romans 12:18). However, it also recognizes instances where conflict may be an unfortunate but necessary pathway to uphold justice and maintain peace (Matthew 24:6).

One can discern this through several key considerations in the Bible. For instance, it does not outrightly ban the taking of life. Exodus 22:2 underscores that killing in self-defense is justifiable, and Genesis 9:6 permits the taking of a life through capital punishment as a response to murder. Governments are divinely authorized to use “the sword” as a tool of justice and protection (Romans 13:4). Even Jesus Christ acknowledged the government’s rightful authority to use force when He said to Pilate, “You would have no authority over me at all unless it had been given you from above” (John 19:11, ESV).

In the context of warfare, the book of Deuteronomy, chapter 20, lays out God’s guidance for Israel on the conduct of war. This chapter elucidates how warfare should be pursued, presenting principles that delineate a just war from an unjust one. For example, peace is to be sought first, cities far from the homeland should not be completely destroyed, and women and children are not to be harmed.

The teachings of Jesus Christ in the New Testament continue this theme of appropriate force. Although He denounced using a sword for spiritual objectives—evident when He rebuked Peter for using a sword to prevent His arrest (Matthew 26:52)—He also advised His disciples to purchase a sword for self-protection (Luke 22:36–38), underscoring that self-defense is not inherently contrary to Christian teachings. Moreover, when John the Baptist was preaching repentance, he did not call for the abolition of armies nor ask soldiers to renounce their profession. Instead, he exhorted them not to abuse their power or extort money, thereby acknowledging the necessary role of soldiers in society (Luke 3:14).

Beyond these considerations, Romans 13:1–7, Titus 3:1, and 1 Peter 2:13–14 instruct Christians to obey their governments. Governments are ordained by God to maintain order and justice. Therefore, when a government declares a war in response to aggression or to protect its innocent citizens—as when Abram (later Abraham) fought to rescue Lot in Genesis 14—it can be seen as an application of Romans 13:4.

However, biblical obedience to government has its boundaries. As seen in Exodus 1, Daniel 3 and 6, and Acts 4–5, when government mandates contradict God’s laws—such as demanding idol worship, forbidding the preaching of the Gospel, or commanding the killing of children—believers have a duty to disobey. This principle extends to participation in unjust wars. But, as Daniel, the three Hebrew young men, and Peter demonstrate, those who choose to disobey government must be ready to bear the resulting consequences.

Just war, according to the Bible, must satisfy several conditions. Firstly, it must be declared by one’s government, reflecting the principle of Romans 13:4. Secondly, it must be a defensive action against an evil aggressor, and in defense of innocent lives, as indicated in Genesis 14. Thirdly, it must adhere to just means, with an example in Deuteronomy 20:19, where the wanton destruction of fruit trees in a siege is prohibited, signifying that even in war, unnecessary destruction should be avoided.

It is also necessary to dispel misconceptions arising from arguments for total pacifism. For instance, Jesus’ command to “turn the other cheek” in Matthew 5:39 refers to personal insults rather than violent attacks or crimes. Indeed, when Jesus Himself was struck unjustly, He challenged His assailant instead of passively accepting the blow (John 18:22–23). Similarly, loving our enemies does not mean we should not defend ourselves from harm. When Apostle Paul was threatened in Acts 23, he didn’t hesitate to utilize the Roman government’s protection.

In conclusion, the Bible, through various texts and teachings, supports the concept of a just war under specific circumstances. It prioritizes peace and encourages resolution without conflict, yet it recognizes the reality of a fallen world where war may be necessary for the protection of innocent lives and the preservation of justice. Nevertheless, the decision to participate in war should always be taken with gravity, continually weighed against the divine principles of love, justice, and respect for human life.

Asked to Commit Unjust Action by the Military in a Just War

Engaging in a war that is deemed just according to biblical principles is not a carte blanche for all actions within that war. While the Bible may seem to support the concept of a just war under certain conditions, it also provides clear boundaries regarding what is permissible behavior, even within a just war. Thus, Christians engaged in military service may find themselves facing a dilemma when ordered to carry out actions contrary to biblical principles. It is in these instances that the principle of obeying God rather than humans becomes paramount.

In Acts 5:29, the apostle Peter, when faced with a mandate from the Jewish council to stop preaching about Jesus, responded, “We must obey God rather than men.” This principle underscores the idea that there are times when Christians must prioritize divine law over human directives, even when doing so might lead to punishment or adverse consequences.

Let’s consider some examples of the type of orders a Christian soldier might be asked to execute during a war, which are incompatible with biblical principles:

Targeting Non-combatants: A soldier might be ordered to engage in actions that could potentially harm or kill civilians, including children and other non-combatants. However, the Bible emphasizes the protection of innocent life. For instance, Proverbs 6:17 lists shedding innocent blood among the seven things God hates. Therefore, a Christian soldier would refuse to carry out such orders.
Torture or Inhumane Treatment of Prisoners: Soldiers may be commanded to use torture or other cruel methods for extracting information from captured enemy combatants. However, the Bible encourages kindness even to one’s enemies (Romans 12:20). Therefore, a Christian soldier should refuse to participate in such activities.
Looting or Destruction of Property: In some situations, soldiers might be encouraged or ordered to loot, pillage, or destroy property unnecessarily. However, such actions would be incompatible with the Christian values of honesty and respect for others’ possessions (Exodus 20:15).
Deceptive Tactics: While strategy and cunning can be an element of warfare, there’s a line where this might cross into lies and deception of a kind that the Bible warns against. Proverbs 12:22 says, “Lying lips are an abomination to the Lord,” indicating that certain deceptive practices may not be acceptable for a Christian soldier.

In each of these scenarios, a Christian soldier’s responsibility would be to refuse the order, prioritize their commitment to God’s commandments, and be prepared to face the potential consequences of that decision. The Bible promises that God’s grace is sufficient to help His followers endure any hardship for the sake of righteousness (2 Corinthians 12:9). Thus, even in the most challenging circumstances, the Christian soldier can find strength and peace in obedience to God’s laws.

About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).