Deriving the Concept of Just War from Biblical Teachings
Deriving the Concept of Just War from Biblical Teachings
The concept of just war has its roots in biblical teachings, which provide a complex and multifaceted view of war and violence. The Bible contains numerous accounts of war and conflict, often framed as a response to divine direction or as a means of fulfilling God's purposes [1, 2].
One of the primary biblical sources for understanding the concept of just war is the Old Testament, where war is frequently depicted as a divine mandate. For example, the Israelites are commanded to engage in warfare to possess the Promised Land and to defend themselves against their enemies [2]. The biblical text attributes the success of these military endeavors to God's intervention, stating that "the Lord gave the victory" [1].
The New Testament also addresses the issue of war, although in a more nuanced and indirect manner. The apostle James critiques the internal conflicts within the early Christian community, attributing them to the "pleasures that war in your members" [3]. This passage highlights the tension between the internal struggles of individuals and the external conflicts between groups.
In the context of Christian theology, the concept of just war emerged as a way to reconcile the biblical teachings on war and violence with the demands of Christian ethics. The idea of just war posits that certain wars can be justified if they meet specific criteria, such as being waged for a just cause, being authorized by a legitimate authority, and being conducted with proportionality and non-combatant immunity.
Reformed theologians like Calvin have interpreted biblical passages related to war and violence through the lens of just war theory. Calvin comments on Isaiah 2:4, noting that the prophet's vision of a future where nations "beat their swords into plowshares" is a metaphor for the kingdom of Christ, which promotes peace and reconciliation among nations [7, 8]. Similarly, John Gill, a Baptist/Reformed commentator, interprets Psalm 18:33 as indicating that "war, in some cases, is lawful" and that the skill and art of warfare come from God [6].
The early Christian historian Flavius Josephus also provides insight into the Jewish understanding of war during the 1st century CE. In his account of the Jewish War, Josephus describes the Roman army's discipline and tactics, highlighting the importance of courage, obedience, and fortitude in warfare [4].
The Dead Sea Scrolls, particularly the War Scroll (Milhamah), offer another perspective on the Jewish understanding of war during the Second Temple period. This text describes a future eschatological war between the "sons of light" and the "sons of darkness," highlighting the apocalyptic and cosmic dimensions of warfare in Jewish thought [5].
Sources
- 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”
- Easton's Bible Dictionary “Easton's Bible Dictionary: War — The Israelites had to take possession of the Promised Land by conquest. They had to engage in a long and bloody war before the Canaanitish tribes were finally subdued. Except in the case of Jericho and Ai, the war did not become aggressive till after the death of Joshua. Till then the attack was always first made by the Canaanites. Now the measure of the iniquity of the Canaanites was full, and Israel was employed by God to sweep them away from off the face of the earth. In entering on this new stage of the war, the tribe of Judah, according to divine direction”
- James “Where do wars and fightings among you come from? Don’t they come from your pleasures that war in your members? -- James 4:1”
- Project Gutenberg “Flavius Josephus, The Wars of the Jews, CHAPTER 10, section 3: they be soldiers, that manages wars with success, but it is their bravery that does it, though they be but a few; for a few are easily set in battle-array, and can easily assist one another, while over-numerous armies are more hurt by themselves than by their enemies. It is boldness and rashness, the effects of madness, that conduct the Jews. Those passions indeed make a great figure when they succeed, but are quite extinguished upon the least ill success; but we are led on by courage, and obedience, and fortitude, which shows itse”
- Dead Sea Scrolls “War Scroll (Milhamah) (late 1st century BCE), section 13: You have chosen for Yourself from all the peoples of the lands; (10) the people of the saints of the covenant, learned in the statutes, enlightened in understanding [...] those who hear the glorious voice and see (11) the holy angels, whose ears are open; hearing deep things. O God, You have created the expanse of the skies, the host of luminaries, (12) the task of spirits and the dominion of holy ones, the treasures of Your glory [...] clouds. He who created the earth and the limits of her divisions (13) into wilderness and plain, and ”
- Psalms (Baptist/Reformed) “John Gill on Psalms 18:33: He teacheth my hands to war,.... From whence it appears, that war, in some cases, is lawful; and that all the skilfulness and art in training men for war, in the use of armour, in marshalling of armies, in forming sieges, &c. is all from God; see Psa 144:1; and so is all that spiritual skill, in making use of the whole armour of God against every enemy, sin, Satan, and the world; and even the wisdom and skill, counsel and instruction, which Christ as man and Mediator had, when it was the hour and power of darkness; when he was engaged with principalities and powers, ”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 20.22: our wickedness, so peace springs from his blessing. When, therefore, we see enemies enraged to battle, and rising furiously against us, let us seek no other remedy than repentance; for the Lord will easily allay commotions when we have returned to him. He it is, as the Psalmist says, who “maketh wars to cease to the ends of the earth, who breaketh the bow, and cutteth the spear in pieces, and burneth the chariots in the fire.” ( Psalm 46:9 .) We have already said that these things do not relate exclusively to Hezekiah, but must be referred t”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 1, section 8.16: sword.” But it is easy to reply to this; for the Prophet speaks metaphorically about the kingdom of Christ, which leads men, through mutual kindness, to become reconciled to each other. The Scriptures frequently employ a metaphor, in which the thing signified is denoted by a sign; as in that passage, He who hath not a sword, let him buy one. ( Luke 22:36 .) Christ certainly did not intend to induce his followers to fight, but intimated that the time of war was at hand. 0n the other hand, we are told that swords shall cease to exist, or shall ”