You Asked: Answering Common Questions About Christianity-Q3: War, Violence, & Peacemaking

Ishmael LaBiosa: Well we continue in our series, simply entitled You Ask, Answering Common Questions About Christianity. The top ten or twelve questions that you ask me, I'm going to address on Sunday morning. Some of you didn't get your question high enough in the ranking. And so I know many of you were somewhat upset that you say my question is twenty out of fifty. I don't get a Sunday morning message on it. But I have been gracious. And so I'm going to try to answer everybody's question, not on Sunday morning. So you can go to LibertyBC Online dot org slash U Ask. Also if you have an Apple or whatever else you have, it's available on various podcasts. So ⁓ podcast platforms. So I have already done about eleven of your forty or so other questions. So they are available now for Your listen. And ⁓ I'll continue to populate that with the other questions that you have. By the way, if you still didn't ask your question, you're one of those people, didn't get around to it. Info at liberty bconline dot org. If you send us an email, I'll contemplate whether or not I'll make it forty one, forty two, forty three. We'll see how tired I get answering these questions. Well, nevertheless, the third question out of your top ten was a bit of a surprise to me. Here is your question, by the way, that you ask. How should believers think biblically about war, violence, self-defense, capital punishment, and peacemaking? This was your third highest ranked question. I tried to think about why that particular question of all the pressing issues that we need to address was top of mind for you. But then I just thought about it for a moment. There are approximately a hundred and thirty active armed conflicts worldwide. That's more than double fifteen years ago. Twenty twenty-four recorded the highest number of armed conflicts in seventy years. You also get to see many of the ongoing wars Russia, Ukraine, Israel, Palestine, and now the conflict in Iran. By the way, Africa hosts the largest number of conflict hotspots. Twenty twenty four, twenty twenty five, over two hundred and forty thousand deaths from political violence. Currently, more than two hundred and four million people lived in areas controlled by armed armed groups. Also, the global international homicide rate hovers at about six per 100,000. The good news is that is long-term decline disp despite regional spikes in Latin America, Africa, and some urban areas, not to mention gang violence significantly drives ⁓ deaths around the world, places like Mexico, Brazil, Haiti, and Ecuador. And unfortunately, 2026. Is highly violence. And one thing you know if you read human history, it's bloody. And so a Christian who is living in this type of world is asking, How am I to live in a war of in a world of violence? Last week I talked about the Christian and AI. I think one of the problems of us addressing any of these questions is Because our cell phone screens are about this big, we often make our answers about this big. And if the characters can't fit on this little teeny screen in front of me, then w we think not in paragraphs, but in phrases. And so a lot of people will say, Well, what about this? And they'll quote a point. Then say, Well, what about this? And they think by just making one point They somehow solved a problem. Actually, what I think I'm gonna try to demonstrate throughout this series is that the Bible has a manifold witness. It has several things, several ideas that one must hold in one's head at one time, and then through the multiplicity of verses, the multiplicity of concepts that have to be held in one's mind. That one when one looks at a situation, they can have biblical wisdom. And so I think we need to learn to think in paragraphs, not in phrases, especially in this area. It doesn't mean the Bible is without a relatively clear clear witness on many of these matters. I'll give you several points, several points today. What you've got to hold these in your minds at one time. Again, all the scriptures can be checked out. I have to move at a reasonable clip so you can go to lunch. That ⁓ you'll probably have to look these up on your own after the message is over. But if you can keep up, good for you. The first big idea is this peacemaking is fund is a fundamental Christian calling and reflects the character of God. I feel like when I think about violence and self defense and war and capital punishment. I feel like the words of Jesus set the pace here right off the top. In Jesus' great Sermon on the Mount, Matthew chapter five and verse nine, Jesus said, Blessed are the peacemakers, for they shall be called the children of God, or some translation sons of God. The apostle Paul resonates with Jesus in Romans chapter twelve, verse eighteen. He says, As much as it depends upon you. Live at peace with all people. The writer of Hebrews, Hebrews chapter 12, verse 14, he says, Pursue peace and holiness, without which none will see the Lord. The default posture for the Christian is not ⁓ work up a situation, the default posture of a Christian is to try to bring a situation under control. Blessed are the peacemakers, for they shall be called the children of Christ. of God. That is one thing the Bible says. It's not the only thing the Bible says, however. The second big principle here is violence is not the default posture for Christians who are called to overcome evil with good rather than personal vengeance. When something is done bad to you, the most common response you do something bad to me, I do something bad to you. It seems like deep inside of us is the need to get even. Oftentimes the Old Testament is misquoted here, or not misquoted, misinterpreted. An eye for an eye, people say. See, see how violent the Old Testament is? Most people only read the Old Testament to misread it. Actually, that statement is not a call for violence, it is a call, listen carefully, for proportional response. An eye for an eye. Most people, you you hurt my eye, I knock your head off. And Moses says, on the inspiration of the Holy Spirit, proportionality. Let's bring retaliation under control. Jesus goes further than that. Again, in Most Jesus' most famous sermon, the Sermon on the Mount, Matthew chapter five, Jesus says, You have heard that it was said. Eye for an eye, tooth for a tooth, but I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also. Jesus further on in that sermon says, But I tell you, love your enemies, pray for those who persecute you. You may think that's only Jesus. The Apostle Paul picks up the pen in Romans twelve. He says, Do not take revenge, my dear friends, but leave room for God's wrath, for it is written Vengeance is mine, I will repay, says the Lord. On the contrary, if your enemy is hungry, feed him. If he's thirsty, give him something to drink. In doing so, you will heap burning coals on his head. Do not be overcome by evil, but overcome evil with good. Jesus has another word on the statement regarding retaliation. Jesus does not just call for proportional retaliation, like Moses did, eye for an eye. Jesus says that the Christians should be known for their need not to retaliate. Do you want to know w one of the highest levels of maturity is if you insult me and I just take it. Boy, that's hard. Or you do something bad to me and I don't have to get you I don't have to get even with you. And then actually I go to my prayer closet and pray for you. Dear God, this person is so deceived that they think they're doing the right thing by harming me, but they're not. Father, forgive them, for they know not what they do, Jesus said. And so Christians should be able. Should be able. You say, is this a fallout? There's never a time where you ever do anything. Just hold tight for a second. We'll get to the other point. But set with one point for a moment. If there are no context in which you are insulted, If there are no contexts in which someone does something bad to you, if there are no context where that happens and you do nothing, grow up. That's what Jesus said. Christians should be able to walk away from a fight, not just engage in one proportionally. I think that's at the spirit of what Jesus is trying to say. And furthermore than that, the Christian should be able to look beyond the offense to the offender and to have eyes like Jesus had for us, the offender, and to even go the next step to pray for them, to say, God, change their heart, calm this situation. This takes high levels of Christian maturity because it is not something we learn in our head. This is something that we must manage in our hearts. We need to hear that. I think we live in a in an age of insults. You insult me, I insult you. You say something bad about me, I get back to you. And some people actually celebrate gleefully that they are able to get one back over on the person who got one back over on them. That is profoundly. unchhristian. No place for that in the Christian life. The third big idea is this. You say, Rusty, do we take it and take it and take it and take it? There's never a situation where we stand up for ourselves? Is self-defense never permissible? No, here's my third point. Hold a bunch of ideas in your head at one time. It's fun once you learn to do it. ⁓ Self defense and protection of the innocent are biblically permissible and sometimes obligatory. By the way, once again let's look at ⁓ what Moses says. Moses actually addresses this question straight up in Old Testament Israel. In Exodus 22, verses 2 and 3, he says, if a thief is caught breaking in at night and is struck a fatal blow, the defender is not guilty of bloodshed. Very clear there. But it says, but if it happens after sunrise, the defender is guilty of bloodshed. Very interesting statement. Basically, self-defense is a ⁓ Is an issue of last resort. I think any thinking person would ⁓ want that to be the case. The issue of last resort. And Moses says in the old testament, if someone breaks in at night and you don't know who they are and you don't know what they're there for and you kill them, you're innocent. If you come in and you see them coming and you had other options and you chose to, I don't know, you know, be do you feel lucky, you know, type personality. Moses says, You're probably you're guilty because you had other options. It wasn't the issue of last resort. You say, Well, I know that's Moses. What about Jesus? Well, Jesus ⁓ really puzzles us here with a verse that we have to really work hard to interpret. Luke 22, verse 36. It's what Jesus said to them, talking to his disciples, thinking about all the things that are going to happen during Passion Week leading up to his death. I mean, ultimately. Jesus is going to die at the hands of an angry mob. That's the way that's gonna hide, and under the official jurisdiction of Rome. That's what's going to happen. Jesus is seeing all of this coming, and he said to them, to his disciples, He says, But now if you have a purse, take it, and also a bag, and listen to this phrase. And if you don't have a sword, sell your cloak and buy one. Like what now come on, Jesus. If this was interpreted in twenty-first century, I I think Jesus would be saying, Buy yourself a handgun. And that that's that lands a little weirdly. Now here's the deal. Guess what? Simon Peter showed up during Passion Week with his sword and he whacked off Malchus's ear. And guess what Jesus says? Put your sword away. That's not what no, no, we're not here for that. You're interrupting God's plan with your violence. But Jesus also seems to be saying that he's like, we don't live in a world Where it's heaven yet, and a reasonable level of preparation is not off the table. I think that's probably at the spirit of what Jesus is trying to say. But then it's the wisdom of Proverbs. It goes a little further, that self-defense is of last resort. But then Proverbs says that if we see innocent people being harmed and we go, ⁓ I don't see anything. Proverbs says that's not wisdom, and you'll be culpable for not seeing. What you see, because you do see it, you just don't want to do anything about it. Proverbs twenty four, verse eleven, it says, Rescue those who are those being led away to death, hold back those staggering sl ⁓ towards slaughter. But listen, Proverbs, I'm still reading, if you say, We knew nothing about this, does not he who weighs the hearts perceive it? Does not he who guards your life know it? Will he not repay everyone according to what they have done? So I would say that you've got quite a bit of things to hold in your head here. Number one, self defense is of last resort. I think you have ⁓ Jesus, e even peaceful Jesus, saying we live in a world where a reasonable level of readiness for hostilities is permissible. And and then you have Proverbs saying that if you turn a blind eye to innocent people that are being harmed and do nothing about it, it will not be anyone but God Himself who Will hold you accountable for your lack of engagement in that particular situation. Here's your fourth big point. I told you you got to hold a lot of ideas together. ⁓ you asked these big questions, not me, so I'm just trying to answer them. The fourth big idea is capital punishment is an ordained it is a God ordained function of government to uphold justice for grave crimes like murder. Now, you say, What's your text for this? You believe in capital punishment, Rusty? Yes. ⁓ and not because of legal theory, but because of Genesis nine six. It says in Genesis nine six, for whoever sheds man blood, by humans shall their blood be shed. For in the image of God God made mankind. So here's the deal you don't have the ⁓ right to kill someone innocently. And if you kill someone who is innocent. Genesis nine six seems to be pretty clear to me. You shed a man's blood, your blood will be shed because God made man in his image. Listen, God is God's not naive. You know, here's the reality that I agree with that we ought to encourage people for good behavior, but some people don't do bad things because they they know that if they do bad things they will be given a punishment. And that's just the way that's life under the sun. I'm sorry to bring that up to you. Now you say who's the one responsible for carrying out capital punishment? The church? No. The government. By the way, the government, in my opinion, God gives the government a limited scope of authority to do certain things. Now, if you want my two cents on this, which is not the question you ask, I think sometimes the government is trying to do way more than what God sanctioned it to do. But the things that God sanctioned it to do, Christians ought to be able to say. They were sanctioned to do it. For example, Romans chapter thirteen. If a Christian is submitted to the government, for example, that is what the Christian, that's the default position. The Christian is to be submissive to the government. That's the default position. Doesn't mean on everything. If the government tells you to do something that God clearly commands you to do, then you can't do it. You see, I've got to hold a lot of ideas together here. But the government, it says in Romans chapter thirteen, does not bear the sword in vain. means for defense and for the punishment of the guilty. It says it right there. But also in the old testament it's it's there was there's something quite grievous ⁓ about having to take one's life, even if one is taking a life. It's grievous. Numbers chapter thirty five, in Old Testament Israel said you cannot you cannot take a person's life based on one witness. Where two or three witnesses need to be established before you take a life because they've been accused of taking a life. So here's my simple conclusion for this is that I do think the Bible affirms capital punishment. Full stop. Here's my only caution. My caution is in s since nineteen seventy-six, one thousand six hundred and sixty-eight people have been executed in the United States since nineteen seventy six. The problem is, is not the biblical mandate, but actually the government's ability to do this well. Because one ⁓ for every eight executions, one person has been exonerated that they could not be guilty even though they were waiting on death row. That's a chilling statistic for me. ⁓ some other statisticians have said one out of twenty one out of every twenty five people. Who have been killed on death row have been done so have have have likely died innocently. And the reason this is the case is because of DNA testing. Now we can have some greater verifiability. And ⁓ so while the Bible affirms it, we need to do it justly. And ⁓ the I guess if there is good news in this story, Virginia of since 1976, we only know of one person that we have killed. Who was innocent? I mean, that one person is horrible. We know his name, Joseph Roger Odell, 1997. ⁓ he was killed. ⁓ he was capital punishment. He was given capital punishment. ⁓ and it seems now the DNA, because he was he was ⁓ in he was convicted based on a blood sample, the DNA sample came back and said it's not him. And what is even more grievous about that situation seemed that he was chosen because he had a very low IQ. So those two ideas need to be held together. By the way, a poor execution of something doesn't mean the Bible doesn't say it. Do you understand this? It's still there, but I think we've got some work to do. And maybe we're in the process of doing it. ⁓ but I think most Christian ethicists say the Bible says it. Let's just make sure we do it right. The fifth big idea is war. Let's talk about war for a second. War is a tragic reality in a fallen world, but not all wars are morally equivalent. Ecclesiastes chapter ⁓ Ecclesiastes chapter three, verse eight, which talks about life under the sun. It says it's a time to love and a time for hate, a time for war and a time for peace. By the way, Romans ⁓ thirteen verse four again says the government doesn't bear the sword in vain. You say, can you be a Christian and a soldier? Well, John the Baptist certainly thought so. ⁓ Luke chapter 3, verse 14. A soldier came up to John the Baptist, and it says, Then some soldiers asked them, What should we do? Because John the Baptist is baptizing in the Jordan, getting ready for the Messiah. He's like, What does a good life of a Christian soldier look like? They're not Christians yet, because Jesus hasn't come, but you get the idea. Nevertheless. And it's and it says, What should we do? And he replied, This is John the Baptist's instruction to a Roman soldier: don't exhort money, don't accuse people falsely, and be content with your pay. That's what it looked like to be a faithful soldier, per John the Baptist, Luke chapter 3, verse 14. So here's the reality. Do I rejoice that there is war? No. Is war a reality of a fallen world? Yes. But not all wars are equally justifiable. It was actually the church, not politicians, who came up with this idea of just war theory. Two very famous theologians came up with the idea, St. Augustine and Thomas Aquinas, one who lived in the fourth century, the other who lived in the eleventh century, and they developed this idea. Just war theory lands between two extremes. One is passivism, which some Christians do affirm passivism. I disagree with them. I think they misread the Bible. I don't think they take the full witness of the Bible. But okay, you don't have to agree with me. I can live with it. ⁓ nevertheless, ⁓ pacifism is a belief that no war is ever justified. So I reject that. And militarism is the idea that any nation that wants to fight a war is acceptable. That's this. And I think the truth is in the middle here. Just war theory had had two big ideas to it. ⁓ you can see them in your proclaimer. They're originally in Latin. I I mercifully translated in English to you. First one is criteria to go to war. What are the criteria to go to war per the Christian thinkers of the church? That a war must have a just cause. It must be responding to a serious evil. It must have a legitimate authority. Must be declared by ⁓ a governmental authority. It must have right intention with a goal of peace and justice, not revenge, conquest, greed. It must be a last resort, all peaceful options have been exhausted. It must be a reasonable chance of success, like avoiding feudal bloodshed, and it must be proportional. The good expects out outweighs the harm that will be done. Those are criteria to go to war. What are the criteria once you're in war? Discrimination. Force directed only at legitimate military targets. Civilians should not be intentionally targeted. proportionality, the level of force used must be necessary and not excessive, and the humanity that we that that that there should be an avoidance of cruel and inhumane methods in war. Those were not come that did not that did not ⁓ develop, you know, a few years ago. That's been part of the tradition of the church and many of the ideas that we have about fighting a war well came not from the American mind But actually from the witness of the church. Now, you say who fights wars. Notice the sixth big idea. The state alone is authorized by God to wield the sword for justice, distinguishing it from the church's role. This is very important. I know we talk a lot about, or at least in American context, we have a another conversation about the separation of church and state, but I I think the idea that the government bears the sword and the church does not is very important to keep distinguished. Especially in Europe where the church and the government kind of got into one deal. If I had more time, I'd briefly talk about the crusades, but I won't. Bottom line is the simple idea here is the government bears the sword, the church doesn't. And they have two, they operate in two spheres. With different responsibilities, and they need to live into their responsibilities. And the church should not merge with the government because we have different responsibilities, nor should the government start doing things that the church is supposed to do. So ought to keep them in their place. And I actually think that's biblical wisdom all the way round. And ⁓ I think on many fronts that can be violated. The seventh and final idea is this. The Christian should work for peace while recognizing that ultimate peace comes only through Christ and his return. Christians should work for justice as much as they can, ⁓ as much as as we're able to right wrongs, as much as we're able to stand up for innocent people, we ought to do it right now, in this and this moment. But we should never fall into the delusion that if we just do enough justice that the world will become just. Because it wants. We ought to notice that the Bible gives us a vision. By the way, this particular Bible verse is actually on a wall near the United Nations building. ⁓ Isaiah chapter two, verse four. It says they will beat their swords, swords into plowshares, and their spears into pruning hooks. Nations will not take up sword against nation, nor will they train for war anymore. There will be a day where there will be no more violence, no more war, and that will not because we have figured something out to institute a social program or do justice work, which we should do if we can. The world will be free from war because Jesus, the Prince of Peace, will come and make peace. Isaiah chapter 9, verse 6, this text read often at Christmas. But actually looks far beyond Christmas. It says, For unto us a child is born, for unto us a son is given, and the government will be upon his shoulders, and he shall be called wonderful counselor, mighty God, everlasting Father, Prince of Peace. This is what I hope that I'm demonstrating for you as I conclude today. We need better answers to pressing questions that face our society. Just getting on social media and making a phrase, saying a phrase, is not an argument. That's emotionalism, sensationalism, it's it's no good. The Bible says multiple things at the same time, and Christian wisdom holds multiple ideas together at the same time. We say my default is blessed are the peacemakers, for they shall be called children of God. I should bring tensions now, not raise them up. I should even, per Jesus, not just give a proportional response to an insult. I should be able, in some context, to give no response at all. I should be able to leave room for God and His ultimate justice. And while we're waiting for that, pray for those who persecute me. Very important. We ought to also realize that ⁓ self defense, last resort. It's permissible. But we ought to try to exhaust every other option, because if you have to take somebody's life, you're gonna have to live with that, even if you have to do it. Ought to be last resort. But if we see innocent people ⁓ suffering, we see innocent people being led to the slaughter. Christians can't be sitting back under the church going, ⁓ we see nothing, we see nothing, we must stand up, we must give voice to the voiceless. What about capital punishment? The Bible affirms capital punishment. Only God has the right. to take a life and to give a life. You don't have the right to take someone's life if they're innocent. My only concern, while that command seems to be clear to me, I am concerned about our ability to execute that well. If we could execute it well, I'm okay I'm okay with it. I I don't like the concept, but it's in the Bible. So we'll just go with it. ⁓ what about war? War is a tragic reality. ⁓ if it by the way ⁓ while I reject pacifism, which some Christians try to affirm, I also reject militarism. ⁓ we just get enough we just blow up enough people and that's gonna solve our problems. I always remembered of the phrase we said in World War One, that World War One was the war to end all wars. Not a chance. We'll get through one conflict only to enter into another one. Let's not be naive. Let's not think this is going to be the last one. We're going to solve the problem. We will be managing conflicts until the Prince of Peace comes. And the conflicts will likely get worse, not better, Jesus says there'll be wars and rumors of wars. There'll be intensification of conflict, not a minimization of conflict. However, while w war is a tragic reality, not all wars are equally justifiable. And I think the wisdom of the collective church here could speak into that. And I think we ought to say at the end, our our hope is not in the next conflict being resolved that's gonna usher in some great peace. We long for the Prince of Peace. We long where the weapons of war are are changed into things that can make war no more. These are the type of answers that we must give in a culture that is confused. We must cut the line straight. We must be able to hold ideas in our head. And I think as we walk out, by the way, this is one of our responsibilities to be the salt of the earth, the light of the world. To say God has spoken, His word is clear, hear his wisdom once you hear it. If you're here today and you're not a Christian, Why not today? You say, Man, I wish there was peace in the world, me too. My question to you, is there peace in your heart? Have you turned from sin and self and put your full faith and trust in Jesus Christ and in him alone? If you haven't today, this altar is open. I'll be here, Pastor Ishmael will be here. We'll take a Bible, we'll meet with you. We'll answer whatever questions you have. The gospel is simple. Salvation is available. Trust in Jesus. And the Bible says, whoever believes on the Lord Jesus Christ, they'll be saved. Will you pray with me? Heavenly Father, we ask you. God, that you will give us wisdom, that you will help us walk wisely in this world. God, we pray for the person today who longs for a world of peace, but sets in this room today with no peace with you. God, we pray today that they would turn from sin and self and they would put their full faith in Jesus Christ. And in him alone for their salvation. God, we long for the day where you come and we make war no more. In Jesus' name. Amen.

Hebrews 12:14 Exodus 22:2 Luke 22:36 Luke 3:14 Luke 3:14 Isaiah 9:6