Biblical Perspective On Killing In Warfare Context
Biblical Perspective on Killing in Warfare
The biblical perspective on killing in the context of warfare is complex and nuanced, reflecting the diverse contexts and theological themes present throughout the scriptures. The Hebrew Bible contains numerous accounts of war and violence, often framed as divinely sanctioned or commanded [3].
In the Old Testament, warfare is sometimes presented as a divine judgment against sinful nations. For instance, Jeremiah 18:21 invokes divine judgment upon enemies, calling for their children to be given over to famine and sword, and their wives to become widows [1]. Similarly, Ezekiel 7:15 describes the sword, pestilence, and famine as instruments of divine judgment, with those in the field dying by the sword and those in the city being devoured by famine and pestilence [2].
The distinction between murder and killing in warfare is significant in biblical thought. The Hebrew word for "murder" (often translated from words like "ratsach") is distinct from killing in a legitimate context such as war or capital punishment. Deuteronomy 5:17, with its commandment not to murder, is understood by some interpreters to refer specifically to premeditated homicide, rather than killing in general [4].
The concept of a "just war" is not explicitly developed in the biblical text but is reflected in the patristic tradition. Augustine, for example, argues that a war can be considered just if it is undertaken in obedience to God, who would rebuke, humble, or crush human pride. He emphasizes that the real evils in war include love of violence, revengeful cruelty, and lust for power [6].
In the New Testament, the focus shifts from the specifics of warfare to the broader ethical and theological implications of violence. While there are no direct commands to engage in or refrain from warfare, the emphasis on loving one's enemies and the critique of violence in the teachings of Jesus (Matthew 5:21-22, 38-42) suggest a more nuanced view of conflict and violence.
The Reformed tradition, as represented by John Calvin, acknowledges that God can use even cruel agents to accomplish his righteous purposes. Calvin notes that the Lord makes use of agents who are cruel in war, but this does not stain God's righteousness [5].
The Jewish tradition, as seen in the Midrash Rabbah, interprets Ecclesiastes 3:3 as indicating that there is a time for killing in war and a time for healing in peace. This text is understood to acknowledge the legitimacy of warfare in certain contexts while also highlighting the importance of peace [7].
Sources
- Jeremiah “Therefore deliver up their children to the famine, and give them over to the power of the sword; and let their wives become childless, and widows; and let their men be slain of death, and their young men struck of the sword in battle. -- Jeremiah 18:21”
- Ezekiel “The sword is outside, and the pestilence and the famine within: he who is in the field shall die with the sword: and he who is in the city, famine and pestilence shall devour him. -- Ezekiel 7:15”
- Torrey's Topical Textbook “Torrey's Topical Textbook: War — Antiquity of -- Ge 14:2. Originates in the lusts of men -- Jas 4:1. A time for -- Ec 3:8. God Frequently ordered. -- Ex 17:16; Nu 31:1,2; De 7:1,2; 1Sa 15:1-3. Taught His people the art of. -- 2Sa 22:35. Strengthens His people for. -- Le 26:7,8. Gives the victory in. -- Nu 21:3; De 2:33; 3:3; 2Sa 23:10; Pr 21:31. Causes to cease. -- Ps 46:9. Scatters those who delight in. -- Ps 68:30. Large armies frequently engaged in -- 2Ch 13:3; 14:9. Weapons used in -- Jos 1:14; Jdj 18:11. Preceded by Consultation. -- Lu 14:31; Pr 24:6. Great preparation. -- Joe 3:9. Rumors”
- Deuteronomy (Protestant academic) “Tyndale House on Deuteronomy 5:17: 5:17 murder: The Hebrew word can mean either “kill” or “murder.” Killing was permitted in war and as punishment in capital cases, so here it must refer to premeditated homicide. See Jesus’ comments in Matt 5:21-22.”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 1, section 19.23: the present day, making it their chief object in war to plunder, more readily spare the life of men, and are not so bloodthirsty as the Germans or the English, who think of nothing but slaying the enemy. We ought not to think it strange that the Lord, though he is not cruel, yet makes use of agents who are so cruel, for he acts righteously even by the agency of wicked men, and is not stained with their wickedness. It would therefore be improper to form our judgment of the work of God from the executioners of it, for they are prompted either ”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 4: Augustine — Anti-Manichaean, Anti-Donatist — BOOK XXII. (part 66): nil what they deserved, and warning those who needed warning. What is the evil in war? Is it the death of some who will soon die in any case, that others may live in peaceful subjection? This is mere cowardly dislike, not any religious feeling. The real evils in war are love of violence, revengeful cruelty, fierce and implacable enmity, wild resistance, and the lust of power, and such like; and it is generally to punish these things, when force is required to inflict the punishment, that, in obedience to God or som”
- Midrash Rabbah (Jewish (Rabbinic)) “Midrash Rabbah, Kohelet Rabbah 3:3:1: “A time to kill, and a time to heal; a time to breach, and a time to build” (Ecclesiastes 3:3). “A time to kill,” in wartime, “and a time to heal,” in peacetime; “a time to breach,” in wartime, “and a time to build,” in peacetime.”