Christians Form a Kingdom of Peace

1)  Christ brought peace to the hearts of those who followed Him (John 16:33; Ephesians 2:14).

2)  He is the Prince of the kingdom of peace (Isaiah 9:6).

3)  Christians are to be the ambassadors of this peace (2 Corinthians 5:20).

4)  Without exception, they are to carry this message to all (Matthew 24:14).

5)  They are the blessed and happy children of God because they work for peace (Matthew 5:9).

War in the Old Testament

            One of the first questions asked those who claim exemption from combat duty on religious grounds is, "If you believe it is wrong for you to take human life in war, how do you explain the wars of the Old Testament in which God commanded Israel to engage!" (2)

            In answer to this it is necessary to note the special form of government which was given to the people of Israel.  When God led Israel out of Egypt, He organized them into a nation which was to be exclusively His kingdom.  Its rulers were appointed by God, and its laws were handed down from heaven.  This form of government is known as a "theocracy" - a nation in which God rules directly over its subjects.  There has been no other like it since - there is no government on earth like it now. (2)

1)  The Old Testament testifies of the wars of Israel; but they were not a part of God's plan from the beginning.  War is the result of sin (James 4:1), as is slave trading, bigamy, sickness and death.

2)  In case of invasion or attack by enemies of Israel, God's faithful people had His promise of protection.  Their enemies would meet the terror of God through an invasion of hornets, an epidemic or some other calamity (Exodus 23:22,27,28).

3)  In freeing His people from bondage, God brought terrible punishments upon Egypt, even slaying their firstborn, but Israel did not once need to resort to the use of weapons (Exodus, chaps. 7-12; 14:14,24,25).  In like manner, the slow, careful destruction of the Canaanites would have taken place (Deuteronomy 7:20-24).

4) Israel very quickly became disobedient, unthankful and rebellious, disregarding the wonderful possibilities of God's interventions in their behalf.  In their unfaithful condition they felt compelled to reach for weapons in order to defend themselves (Exodus 17:7,8; Deuteronomy 25:17-19).

5) The wars for the liberation of Palestine must be regarded as judgments upon the abominations of the heathen; yet when their cities were very far off, Israel was to offer peace before they reached for weapons (Deuteronomy 20:10-18).

The Theocracy of Israel
 
 
 

1) "Theocracy" (derived from "Theo" and "Krasi" = God's Rule) is that form of rulership whose power of enacting laws, of executive action and jurisdiction, lie squarely in the hands of God or His authorized representatives.  The earliest use we have of this word was by Flavius Josephus (A.D. 37-95?) to depict that form of government which God instituted at Mount Sinai.

2) During more than three centuries following the exodus, Israel was led by God through His appointed elders, judges and prophets.  Not until the time of the prophet Samuel (ca. 1050 B.C.) did they reject this divine leadership and demand a king to reign over them and lead them in war, like the heathen (1 Samuel 8:4-8,20).  In reality, they rejected the supreme rulership of God.  He allowed this compromise, although it was not in His plan (verse 22).

3) At God's command few wars were fought with weapons during the time of the theocracy (Deuteronomy 20:16,17), but others were without His command or deliberately against His will (Deuteronomy 1:40-44; Numbers 14:40-45).

4) Time spans of apostasy were followed by others of spiritual restoration.  When they were faithful, God Himself defended them in marvelous ways:

- once by means of hail (Joshua 10:11).
- another time by blindness (2 Kings 6:18)
- then again with the help of an angel (2 Kings 19:35).
- by bringing confusion and strife into the enemy's camp (2 Chronicles 20:5,17,21-24).

5) The Bible declares in general that these wars were God's way of chastising the different nations (Jeremiah 25:30,31).

6) These occurred when:

- there was a very aggravated situation, or no other remedy (Leviticus 18:24,25).
- the Lord commanded them to fight and helped them to victory (Joshua 6:10,16,20).
- it was for the benefit of His righteous cause, His honor or the vindication of His holy name (Deuteronomy 7:17-20).
- a visible and important lesson could be learned, especially for the Israelites, showing the tragic results of sin.
- apostasy had reached such fearful dimensions that not even Israel could be saved (Deuteronomy 28:25,26; Judges 2:11-23).

            Such wars could not be commanded by human beings, not even by a ruler, since he too was often faulty.  When commands were given against God's will, the one responsible did not remain unpunished.  In such cases the people were not obliged to obey.  Quite the contrary, it was their solemn duty to resist (2 Samuel 24; 1 Samuel 22:6-17).
            "David's power had been given him by God, but to be exercised only in harmony with the divine law. When he commanded that which was contrary to God's law, it became sin to obey." - Patriarchs and Prophets, p. 719.

The End of the Theocracy

1) Israel's desire for a human king, instead of bringing them to righteous expectations, became the cause for apostasy, violence and shedding of blood.

2) The division in the kingdom that soon developed between Judah in the south and the ten tribes in the north (1 Kings 12) often led to military engagements between them.

3) This tragic situation precipitated the first stroke in the final demise of the kingdom when Assyria carried Israel captive in 722 B.C., and the second stroke when Babylon took Judah into captivity in 586 B.C., destroying Jerusalem (2 Kings 17,24; Ezekiel 21:25-27).

4) The sovereignty of the Babylonians over the land of Palestine was followed by that of the Medo-Persians, the Greeks and then the Romans.  When the Jewish nation preferred the emperor as ruler in the presence of Jesus, the rejection and end of the theocracy ws complete (John 19:14,15; The Desire of Ages, pp. 537,538).  The results of this were their dispersion among the nations and the loss of being heirs to divine prophecy (Luke 21:20-24; Matthew 21:33-46).

5) The cross of Calvary, therefore, marks the end of Israel's theocracy.  From that time on, the true believers have had no kingdom in this world and, like Abraham, live as pilgrims in search of the heavenly home (Hebrews 11:13-15; 1 Peter 2:11).

The Old Testament Experience Calls for the End of all Wars

1) War did not lead Israel to a higher spiritual experience.  God only reluctantly made use of it (Lamentations 3:32-36).

2) The Levites, who were called for the sacred service, were not to touch any weapons (Numbers 1:45-50).  Are Christians, who are to be a people consecrated to God (1 Peter 2:9), to do otherwise and use or support the use of life-destroying weapons?

3) Because David had soiled his hands with blood, he was not judged worthy to erect the temple for divine worship (1 Chronicles 22:8; 28:3).

4) The Old Testament experiences clearly show God's objections to war and bloodshed, destructive weapons and military science.  Isaiah 2:4 sees the last days of the Christian dispensation as a time when even worldly nations will advocate beating their weapons into implements of peace.

5) Yet this work can be accomplished only by the Saviour, for He is the bringer of peace.  At His second coming He will thoroughly take away all violence, all armies of war, all armaments and permanently establish a perfect and new kingdom based on the gospel of peace.  This is not being proclaimed to all nations (Zechariah 9:9,10; Isaiah 65:25; Matthew 24:14).
 

Jesus Uncovers Again the Value of Love

1) Physical and moral violence are decidedly forbidden (Matthew 5:22,23).

2) All forms of revenge, oppression or retaliation, which seek to return evil for evil, must cease (Matthew 5:38,39).

3) In accordance with the golden rule, our conduct toward others must show the same friendliness and compassion that we ourselves would like to receive (Matthew 7:12).

4) The Christian must fight violence in all its varied forms, according to the rules of the gospel - love in action (Matthew 5:39-41).  We must learn once and for all that there is only one method, one secret in overcoming evil of any kind; namely, by doing good.  Revenge must be left fully with the Lord (Romans 12:19-21).  This may be burdensome for the flesh; but according to Christ, there is no more effective system.

5) In times of war or persecution, we have but two resources - prayer and flight.  We should flee as soon as possible from the location of danger (Matthew 10:23; 24:15-18).

6) When John and James thought to bring down fire down from heaven upon the rejectors of their Master, He soundly rebuked them (Luke 9:51-55).  This shows that such conduct, which was once allowed because of the hardness of men's heart in Old Testament times, would no longer be tolerated and that such laws which served Israel as a nation cannot serve us today as Christians.

7) Our mission is to be the messengers of Christ - to save by being channels of physical and spiritual help to humanity (Luke 9:56).

8) True Christian love embraces friends, enemies and even our persecutors (Matthew 5:43-47; Luke 6:27-36).

9) Jesus was insulted but remained silent.  He was struck but never struck back.  He was tortured, but He sought no revenge.  He lovingly forgave everyone (1 Peter 2:22,23; Luke 23:33,34).

10) As love was the stimulus for Jesus' every action, so this divine love must motivate the life of every Christian (John 13:34).

11) The greatest commandment of the law is love - love to God and to mankind (Matthew 22:37-40).

Responsibility to the Government

1) It is our duty to strictly obey the law, and it is right to pay taxes and all duties to earthly governments (Romans 13:6,7).

            On this point there seemed to be no harmony among the Jews.  Jesus was asked if it were lawful to give tribute to Caesar.  If Jesus had said, "It is right," then some would have condemned Him as an apostate, as a friend of the Roman garrison, and not of the people, since paying taxes was considered by some of the Jewish leaders as paying homage to men who were created in the image of God.  If He had said it was wrong, they could accuse Him before the authorities as one who denied the authority of Rome, even though paying taxes was to them a giving in to heathen authority and a denial of the supreme rulership of God.

2) Jesus answered this question by calling for a coin showing that we are under divine obligation to give to our rulers those things that belong to them and to God that which belongs to Him (Matthew 22:18-21; Mark 12:17; Luke 22:20-26).  But how are we to distinguish between what belongs to God and what belongs to the state?

            "Whose image and superscription hath it?" asked Jesus (Luke 20:24).  The coin carries the picture and the name of the ruler, and therefore it is his; it belongs to him because it comes from him, and so it is right to return it to him.  Does man belong to him also?  No!  We are created in God's image.  Therefore, we belong to God and must always be at His Service.

            In this illustration of the coin Jesus refers only to that part which we must render as a duty to the state.  The Scriptures say that we must be in subjection to every government and duly respect its officials (Titus 3:1).  Never do they say we must be in subjection to them for service with weapons!  We give the taxes levied for the services rendered to us but give ourselves without reservation to the Lord, our Creator and Redeemer, for the purposes of His kingdom - to save and uplift humanity.

3)  However, we are to respect government officials and show them rightful subjection according to their rightful authority.  Their functions include the punishing of evildoers and furthering the good (1 Peter 2:13-16; Romans 13:1-6).

            It is not unconditional obedience which the apostles recommend here, but the Christian message that we are not to underestimate or ignore the government, much less challenge or be belligerent toward it.  The apostles instructed the newly converted to pay their taxes and to show proper respect and courtesy that they might give a good testimony to others.  They were to give no occasion for unbelievers to speak evil of the truth or of God's people.

4) We are to pray for those in authority in order that we may lead a quite and peaceable life in all godliness (1 Timothy 2:1,2).

            If we do not recognize these institutions as ordained of God, we give the testimony that we disbelieve God's providence.

5) We are to be ready at all times to do whatever good work is requested of us as good citizens, showing proper subjection to authority (Titus 3:1-3).

            Furthermore, by the word "subjection" is never meant an unconditional submission which demands the setting aside of the individual conscience or God's will, but a simpler submission and respect which is in accordance with proper Christian duty (1 Peter 2:13, Titus 3:1; Romans 13:1-7).  Paul makes it clear that when we become Christians we will "cast off the works of darkness, and ... put on the armor of light." (Romans 13:12).  In Ephesians 5:21,22, Paul also used this word to describe the relationship between believers as well as that between husbands and wives.  "Submitting yourselves one to another in the fear of God.  Wives, submit yourselves unto your own husbands."  No one is to be conscience for anyone else, but we are to be servants of all.

6) When rulers make demands contrary to our faith and conscience, it is our solemn duty to obey God rather than man.  His law is supreme (Acts 4:19; 5:29).  We have many examples of those who, like Daniel and his three friends, refused to follow the unrighteous demands of earthly potentates so they could live in harmony with the commandments of God (Daniel 3:14-18; 6:7-23).

            "We are to receive this word as supreme authority.  We are to recognize human government as an ordinance of divine appointment, and teach obedience to it as a sacred duty, within its legitimate sphere.  But when its claims conflict with the claims of God, we must obey God rather than men.  God's word must be recognized as above all human legislation.  A 'Thus saith the Lord' is not to be set aside for a 'Thus saith the church' or a 'Thus saith the state.'  The crown of Christ is to be lifted above the diadems of earthly potentates." - The Acts of the Apostles, p. 69.

            We should therefore render obedience with reservation to human authorities.  This is acknowledged in an Adventist publication as a comment on the apostolic statement, "We ought to obey God rather than men."  The following is a statement from "Anonimo, Verso la luce" ("The Bible Made Plain"), Pacific Press Association, Brookfield, IL, p. 97, retranslated from Italian:

            "Here it is eminently plain that one human being does not have the right to control matters of faith and conscience for others.  When human laws are found to be in opposition to the divine laws, we must obey the latter irrespective of the consequences which our subjection to God's will might bring.  Thousands of martyrs suffered dungeon, torture and death rather than transgress God's commandments in order to obey man's enactments."

            "Do not allow yourself to be overpowered by evil.  Take the offensive - overpower evil by good!" Romans 12:21, Phillips.
 

John the Baptist and the soldiers

            "And the soldiers likewise demanded of him, saying, And what shall we do?  And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages." Luke 3:14.

1) Why did John forbid oppression and abuse, but not military life?

            His mission was before Christ.  He delivered hs sermon before Christ established Christianity by His evangelical teachings.

2) What law was still in effect at the time of John?

            His answer was given under the Old Covenant when the civil law concerning an "An eye for an eye, and a tooth for a tooth," was still in effect.  In His sermon on the mount and in other instructions, Jesus imparted the knowledge of a better way (Matthew 5-7).

3) Did John the Baptist clearly understand the peaceable nature of the divine kingdom, or did he believe that Jesus would take over the reins by force?

            "There was no display of arms, ..." - Education, p. 157.

            "Like the Saviour's disciples, John the Baptist did not understand the nature of Christ's kingdom.  He expected Jesus to take the throne of David; ..." - The Desire of Ages, p. 215.
 

The Centurion of Capernaum

1) What did the miracle of Jesus for the Centurion of Capernaum reveal? (Matthew 8:5-13).

            This miracle of Jesus in healing the Centurion's servant did not show consent to military service but demonstrated that God answers positive faith and does not measure His gifts by position, culture or education.  In like manner, He healed the Samaritan, the publican, the ten lepers and others who were regarded by many as unclean.  However, not all He healed became His followers.

2) Did this Centurion receive a special message for Jesus in regard to his military profession?

            The gospel says nothing concerning this or his later life.  One thing is sure, however, that if this miracle produced a deeper faith in Jesus as the Messiah, the Centurion would be looking into the teachings and life of Christ for greater insights into spiritual things.  There he would learn that the military career is not conductive to the divine ideal nor is it representative of being a disciple of Christ.

That The Scriptures Might be Fulfilled

1) What unusual request did Jesus make of His disciples at one of the most difficult moments of His ministry?

            "Let him buy a sword," was the desire of Jesus the night that He was betrayed (Luke 22:35,36).  This was exactly the opposite of what He had said concerning the provision for a missionary journey.  Then Jesus told them to "Provide neither gold, nor silver, nor brass in your purses, nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat." Matthew 10:9,10.  But now they were to provide themselves with a sword.  Why?  What was His intent?

2) How do some interpret this request of Jesus?

            Many Bible expositors think that this refers to a spiritual sword (see "Biblia de Gerusalemme" as an example of Catholic thought on this position), but by the statement, "It is enough," Jesus contradicted this interpretation.  If Jesus had meant a spiritual sword, and not a literal one, He would have told them that they had misunderstood His request when they said that they had two swords.  But instead He said, "It is enough."

            They had in their possession two swords or daggers (as Tertullian calls them) while they were in the upper room, and Jesus did not prevent them from having such.  Was His silence about this not a great mistake?  Why did He allow them to bring along these swords or daggers?

3) How can it be explained that Jesus gave them permission to carry swords at such a time?

            Can it be said that the disciples were authorized to carry these weapons, as some have mistakenly believe?  If they had been authorized, what need was there of such a demand at the last moment?  They had need of them well before this as a means of self-defense.  They crossed the paths of earth amidst all kinds of dangers, as sheep among wolves for the previous three years in their mission for Jesus.  Yet, He had told them not to take such staves.

            Therefore, there must be another reason!  Jesus declared it to us clearly in Luke 22:37, that all things concerning Him must be accomplished, for "He was numbered with the transgressors." Isaiah 53:12.

            The word "For," which begins verse 37, refers to His previous statement, "Buy a sword," so that the Scriptures would be fulfilled.

4) What did the carrying of weapons indicate?

            It becomes apparent that one needed only to carry a sword, dagger or just a knife to be regarded as an evildoer.  (The original word "Machaira," which means sword or knife, has the figurative meaning of war or judicial punishment.)  If we should absolutely abstain from carrying a "Machaira" or weapon, how much more important it is that we not use it.

5) What strong reprimand did the apostle Peter receive for not comprehending the true prophetic reason for having a sword when he used his weapon?

            "... For all that take the sword shall perish with the sword." Matthew 26:52.  That which Jesus says to Peter, he says to all.  It is a fundamental principle of Christian faith concerning the carrying and use of weapons.

6) What is the logical conclusion regarding this episode?

            The Scriptures show that this singular demand in the life of Jesus was a symbolic gesture for the purpose of prophetic fulfillment, that the Scriptures might be fulfilled.

            That Jesus had never sanctioned the carrying of weapons for personal defense is witnessed by these facts:

- With two swords they could hardly have defended themselves against so many soldiers.
- The sharp rebuke to Peter is an admonition for all not to touch weapons.
- Jesus gave Peter the answer a few hours later: "My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, ..." John 18:36.
 

The Centurion Cornelius

1) What can one say concerning the conversion of this Roman officer to Christianity (Acts 10:1-48)?

            He was a religious man with many good works.  Through the Jews he had been acquainted with God, and like them he had only a limited knowledge.  When he, through Peter, received the message of Christ as the Saviour of all mankind, he and his whole family believed and also received the Holy Spirit.

2) What other truth was also imparted to him through the apostle of the Lord?

            Could Peter, who had been so severely censured by Christ for using a sword (John 18:10; Matthew 26:51,52), leave Cornelius in darkness concerning this point as a faithful apostle of the Lord?  Was it not his duty to call on the Centurion to leave the military service, for Jesus had told Peter, "all that take the sword shall perish with the sword"?  Without a doubt, Peter must have talked to Cornelius about this and much more as he was led to him in such a supernatural way.  In the following days he spent with the centurion, he must have enlightened him on different points of truth, as is the duty of every good shepherd.

3) Is it possible that the Holy Spirit uses two different measures?

            It is written that the Holy Spirit is given to those who are willing to obey, that they may grow in truth and faithfulness (Acts 5:32; John 16:13).  Then, when the Lord sent the Holy Spirit, even before the baptism of Cornelius, He must have recognized the spirit of willing obedience and subjection in this man.

            The Lord does not use a double measure and weights.  He treats all in an equal manner (Acts 10:34).  After Cornelius had received the Holy Spirit, he was no doubt instructed in the will of God to relinquish the old life of service in the Roman army and to begin a new Christian life as a soldier of Christ.

4) Peter himself instructed us that we should be diligent that we may be found in peace when Christ comes again (2 Peter 3:12,14), and we know that the whole world will be gathered to engage in earth's last battle at that time (Revelation 16:14-16).

5) Peter also gave clear evidence in his first epistle as to what the attitude should be of those who will be living at the end of time; namely, that we must love one another, be good stewards of the manifold grace of God, and be willing to suffer as Christ did, being certain, if we must suffer, that it not be as evildoers, thieves or murderers.  He counsels us to commit the keeping of our souls and all judgment into the hands of our faithful Creator (1 Peter 4:7-19).
 

In What Army?

1) The kingdom of Christ is not of this world, and neither are Christians (John 18:36; 17:16).

2) The prince of this world is Satan (Luke 4:5-7).

3) The governments of this world are against God and against Christ (Acts 4:26).

4) They are pressed into war through evil spirits (Revelation 16:13,14).

5) War has its origin in sin and arises from human lusts (James 4:1).

6) It is in the interest of Satan to cause wars and then engulf the majority of people in them: "The powers from beneath are stirred with deep intensity.  War and bloodshed are the result.  The moral atmosphere is poisoned with cruel, horrible doings.  The spirit of strife is spreading; it abounds in every place." - Testimonies for the Church, vol. 8, p. 249.

            "Satan delights in war, for it excites the worst passions of the soul and then sweeps into eternity its victims steeped in vice and blood.  It is his object to incite the nations to war against one another, for he can thus divert the minds of the people from the work of preparation to stand in the day of God." - The Great Controversy, p. 589.

7) We have nothing to do with war, for whoever uses weapons shall perish by weapons (2 Corinthians 10:3,4; Matthew 26:52).

8) As Christians we can in no way fight in the armies of this world (John 18:36).

9) Military weapons are not for use by God's children.  Our weapons are of a spiritual nature (Ephesians 6:11-17; 2 Corinthians 6:7; 10:4; Romans 13:12).

10) Our training consists of the divine art of love, not the devilish art of warfare.

11) Between the two hostile armies there is no relationship.  The armies of this world are led by the prince of darkness.  The army of God's kingdom is led by the Prince of Peace.

12) Even the most noble cause of defending one's homeland from invasion is not consistent with the mission of the Christian of bringing peace and abolishing all violence.

13) Every activity of war, even the seemingly humanitarian work of the army medical service, is nevertheless a cooperative work.  It would not be so inconsistent if the sick and wounded soldiers once restored would be relieved from army service.  But the medical service can hardly be compared with the help rendered by the good Samaritan, who was not serving in the army.  As a common citizen, he brought relief to another citizen without expecting anything in return.  Neither he nor the one robbed and beaten were serving an unjust cause.  The good Samaritan willingly sacrificed his time, money and effort to bring medical care to the one in need.  The military medic, on the other hand, is a direct support of the military power, and his service is an integral part of any military action.  His service is intended to help make wounded soldiers return to battle action as soon as possible.  Therefore, he is taught to attend those who are least wounded first and to send them back into action if possible.  What if a medic were to treat all on the battlefield alike - both enemy and friend - and tell every soldier of the wonderful love of Jesus and His words about loving your enemies, not using weapons, etc.?  Would he be a welcome part of the military?

14) In Revelation 18:4 we are explicitly told to separate from all organizations which practice iniquity, that we might not be partakers of their sins.  This would definitely include an army at war!

15)  During the time one serves in an earthly army, he cannot give an appropriate testimony that he is preparing for a heavenly kingdom (Philippians 3:20).

            War is opposed to every principle of the Christian's faith.  "In the army they cannot obey the truth and at the same time obey the requirements of their officers.  There would be a continual violation of conscience.  Worldly men are governed by worldly principles.  They can appreciate no other.  Worldly policy and public opinion comprise the principle of action that governs them and leads them to practice the form of right doing.  But God's people cannot be governed by these motives.  The words and commands of God, written in the soul, are spirit and life, and there is power in them to bring into subjection and enforce obedience.  The ten precepts of Jehovah are the foundation of all righteous and good laws.  Those who love God's commandments will conform to every good law of the land.  But if the requirements of the rulers are such as conflict with the laws of God, the only question to be settled is: Shall we obey God, or man?" - Testimonies for the Church, vol. 1, p. 361

16) Let us therefore remain true soldiers in the army of Christ, for we cannot at the same time serve in the army of the enemy.
 

references

1) This study compiled from the pamphlet, "The Christian and Weapons," prepared by the International Missionary Society, American Union.
2) Compiled from the pamphlet, "Why Seventh-day Adventists Are Noncombatants, An official statement of the General Conference Committee of Seventh-day  Adventists," published by the International Missionary Society, American Union.