Q&A

Should ministers of the gospel be paid, and is it right for any man to refrain from working to support himself and the needs of his family?

Dear R.,

I will answer your first two questions in this e-mail, and I will send some subsequent e-mails to answer your other questions. I think these questions are important enough to give them a thorough treatment, and I have already written some on this matter to another, so I will be pasting in some of this text. You asked:

These first two questions are linked together, so I will answer them as one question. They are very good questions, and I wish that more people like yourself were pressing into realms of faith and obedience where seeking answers to such questions becomes necessary.

I believe that it is not for everyone to quit their job, and the following Scriptures are the basis for this belief.

II Thessalonians 3:6-12

Now we command you, brethren, in the name of our Lord Jesus Christ, that you keep away from every brother who leads an unruly life and not according to the tradition which you received from us. For you yourselves know how you ought to follow our example, because we did not act in an undisciplined manner among you, nor did we eat anyone’s bread without paying for it, but with labor and hardship we kept working night and day so that we would not be a burden to any of you; not because we do not have the right to this, but in order to offer ourselves as a model for you, so that you would follow our example. For even when we were with you, we used to give you this order: if anyone is not willing to work, then he is not to eat, either. For we hear that some among you are leading an undisciplined life, doing no work at all, but acting like busybodies. Now such persons we command and exhort in the Lord Jesus Christ to work in quiet fashion and eat their own bread.

I Thessalonians 4:10-12

But we urge you, brethren, to excel still more, and to make it your ambition to lead a quiet life and attend to your own business and work with your hands, just as we commanded you, so that you will behave properly toward outsiders and not be in any need.

Ephesians 4:28

He who steals must steal no longer; but rather he must labor, performing with his own hands what is good, so that he will have something to share with one who has need.

What Paul wrote above is applicable to the body at large. The body is to work to support their own needs, and to have the means to help others out as well. It should be a desire of every saint to minister to others thereby demonstrating the principle that it is more blessed to give than to receive. No man should of his own initiative quit his job and then become idle, expecting others in the body to meet his need. I will list one other verse that has often been quoted to say that a man should not quit his job, though this verse is taken out of context and is misapplied.

I Timothy 5:8

But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever.

I actually had some use this verse to condemn my obedience to Christ in quitting my job and looking to God to meet my needs as the Spirit was directing. Yet this verse in its context is speaking about support of widows, which any will plainly see if they look it up. It is not specifically speaking to the issue of a man not working to support his own family. However, Paul did issue such instructions in the other verses listed above. So we see that the apostles clearly taught that a man should work and not be idle.

This would seem to condemn my own actions, yet we have not looked at one very clear exception to this rule. The exception, which is stated clearly and given much attention in Scripture so that we need have no doubt, is that if one is giving himself to the ministry of the gospel he has a right to receive support from those who are receiving of his ministry, or from others who desire to send support. If you look at the above passage that I quoted from II Thessalonians 3, you will see that Paul has stated that he had this right, but he chose not to exercise it so that he might set an example to those who were being idle. Paul also gave this instruction to Timothy:

I Timothy 5:17-19

Let the elders who rule well be considered worthy of double honor, especially those who work hard at preaching and teaching. For the Scripture says, “You shall not muzzle the ox while he is threshing,” and “The laborer is worthy of his wages.”

Yet Paul’s most explicit teaching on this matter was to the Corinthian church. I am going to paste in a portion of a letter I wrote to another brother a couple years ago regarding this Scripture and issues relating to ministerial support.
————-

I Corinthians 9:3-18

My defense to those who examine me is this: Do we not have a right to eat and drink? Do we not have a right to take along a believing wife, even as the rest of the apostles, and the brothers of the Lord, and Cephas? Or do only Barnabas and I not have a right to refrain from working? Who at any time serves as a soldier at his own expense? Who plants a vineyard, and does not eat the fruit of it? Or who tends a flock and does not use the milk of the flock? I am not speaking these things according to human judgment, am I? Or does not the Law also say these things? For it is written in the Law of Moses, “You shall not muzzle the ox while he is threshing.” God is not concerned about oxen, is He? Or is He speaking altogether for our sake? Yes, for our sake it was written, because the plowman ought to plow in hope, and the thresher to thresh in hope of sharing the crops. If we sowed spiritual things in you, is it too much if we should reap material things from you? If others share the right over you, do we not more? Nevertheless, we did not use this right, but we endure all things, that we may cause no hindrance to the gospel of Christ. Do you not know that those who perform sacred services eat the food of the temple, and those who attend regularly to the altar have their share with the altar? So also the Lord directed those who proclaim the gospel to get their living from the gospel. But I have used none of these things. And I am not writing these things that it may be done so in my case; for it would be better for me to die than have any man make my boast an empty one. For if I preach the gospel, I have nothing to boast of, for I am under compulsion; for woe is me if I do not preach the gospel. For if I do this voluntarily, I have a reward; but if against my will, I have a stewardship entrusted to me. What then is my reward? That, when I preach the gospel, I may offer the gospel without charge, so as not to make full use of my right in the gospel.

There can be no mistaking that this passage is written to specifically address the issue of compensating ministers. It is also a lengthy passage that has much to say on the issue. It should therefore be given great weight when considering the issue of ministers obtaining a living from the gospel. We cannot let what seems to be implied in another scripture violate what is plainly spoken here. In examining this passage we see many things.

First let us examine what Paul is speaking about when he says that ministers have a right to obtain a living from the gospel. In verse 4 he says, “Do we not have a right to eat and drink?” In this we can clearly see that Paul includes food and drink in his understanding of “living from the gospel.” Furthermore he says, “Do we not have a right to take along a believing wife?” In this we can see that support for a spouse is also included in “living from the gospel.” In fact, Paul argues that all the other apostles, and the brothers of the Lord, and Cephas are making use of this right. He says, “Are Barnabas and I the only ones who do not have this right?”

So we see that Paul is revealing that it is the practice of the church to share their material substance with those who are providing spiritual sustenance to the body, and not only with those ministers, but with their spouses as well.

Paul then goes on to give three separate arguments to substantiate the validity of ministers receiving their living from the gospel. The first argument is taken from what I would call common sense and common practice. Paul says, “Who at any time serves as a soldier at his own expense? Who plants a vineyard, and does not eat the fruit of it? Or who tends a flock and does not use the milk of the flock?”

Paul’s assertions here are straightforward, and they have clear parallels to the kingdom of God. First he says, “Who at any time serves as a soldier at his own expense?” At this time of the Roman Empire we know that soldiers received pay. They did not serve for free. John the Baptist told the soldiers to be content with their wages. The soldiers wages came from Rome, and Rome’s money came from taxation of the people’s of the Empire. It can be substantiated that the very money the soldiers earned came from the people of the area in which they were stationed.

In similar way, those who serve in God’s kingdom are frequently compared to soldiers. Paul told Timothy, “Suffer hardship with me, as a good soldier of Christ Jesus” (II Timothy 2:3). Should the soldiers of Jesus Christ serve at their own expense? This is Paul’s question and argument. His question is rhetorical. He implies, “No soldier serves at his own expense, and this is true of the soldiers in the kingdom of God as well.”

Secondly, Paul says, “Who plants a vineyard, and does not eat the fruit of it?” It is certain that there is a plethora of scriptures that relate the church, the body of Christ, to a vineyard. Jesus spoke in this way,

Matthew 20:1

“For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard.”

Matthew 21:33

“Listen to another parable. There was a landowner who planted a vineyard and put a wall around it and dug a wine press in it, and built a tower, and rented it out to vine-growers, and went on a journey.”

These parables of Jesus are revelatory in that in both cases He spoke of the laborers in the vineyard being hired, or renting the vineyard with the intent of partaking of the fruit of the vineyard. The question could be asked by Paul, “Who plants a vineyard, or tends one, and does not eat the fruit of it?” In another place Paul told Timothy, “The hard-working farmer ought to be the first to receive his share of the crops” (II Timothy 2:6).

Again we see that Paul is using examples of common practice to support his assertion that ministers have a right to obtain a living from the gospel. In the natural realm men do not plant or tend a vineyard without an expectation of obtaining a return from their efforts. In the Kingdom of God the principle is the same. In I Corinthians Paul compares a ministers work to planting and watering a vineyard. He states, “I planted, Apollos watered, but God brought the increase.” Should Paul and Apollos labor in God’s vineyard without partaking of the substance of the vineyard? Should they be required to labor with no return? Paul’s answer is a resounding “No!” They have a RIGHT to such a return and even common practice reveals this to be the case.

In a third common example Paul states, “Or who tends a flock and does not use the milk of the flock?” Once again, this is a very popular analogy of the Kingdom of God, Jesus was called the good Shepherd, and Paul spoke to the elders of the church and instructed them to “shepherd the church of God” (Acts 20:28).

In these examples Paul clearly establishes the principle that the one doing the soldiering, farming, and shepherding receives things in return from that which they are laboring in or tending. The soldier receives wages that come from the people among whom he is stationed; the farmer or vine-dresser receives fruit from the vineyard he is tending; the shepherd receives milk from the flock he is tending. In each case the laborer is receiving a return. The relationship of the laborer to that which he labors in is not one way. It is clearly a two-way relationship. Paul defines this relationship in the words, “If we sowed spiritual things in you, is it too much if we should reap material things from you?”

Lest some should question the validity of Paul’s arguments from such common practice examples, he states, “I am not speaking these things according to human judgment, am I?” These examples could appear to be just a common sense human judgment, so Paul does not stop here. Paul is well aware of the principle that all things must be established by two or three witnesses, so he proceeds to a second witness, “Or does not the Law also say these things?” Paul’s next witness will be the law of God. Although the saints who walk by the Spirit are no longer under the dominion of the Law, the Law is still very useful for instruction.

So, what does the law say about ministers receiving a living from the gospel? “For it is written in the Law of Moses, ‘You shall not muzzle the ox while he is threshing.’ God is not concerned about oxen, is He? Or is He speaking altogether for our sake? Yes, for our sake it was written, because the plowman ought to plow in hope, and the thresher to thresh in hope of sharing the crops.” If God shows concern even for an ox that is threshing grain, does He not also have concern for those ministers who labor in the Kingdom? Of course He does. Paul says this instruction was written for the sake of such ministers. In another place Paul says,

I Timothy 5:17-18

17 Let the elders who rule well be considered worthy of double honor, especially those who work hard at preaching and teaching.
18 For the Scripture says, “You shall not muzzle the ox while he is threshing,” and “The laborer is worthy of his wages.”

If anyone should have a doubt that the “double honor” spoken of here is speaking of material compensation, he needs only relate this passage in Timothy to the message we are looking at in Corinthians. This is an important linking because, lest some should contend from the passage in Corinthians that only apostles are worthy of compensation, they can clearly see in the passage in I Timothy that elders are also included, and especially those ministers who work hard at preaching and teaching.

Paul, however, does not stop at providing two witnesses. He has mentioned two witnesses thus far, common practice and the Law, next he gives the witness of the priesthood. “Do you not know that those who perform sacred services eat the food of the temple, and those who attend regularly to the altar have their share with the altar?” Are those who labor in the gospel, this labor including preaching and teaching; are they not performing a sacred service? Indeed they are. This is clearly Paul’s assertion. Even as the priests in the temple received food and a share of the sacrifices brought to the altar, and even a tithe, so Paul states that ministers of the gospel share the same right of support.

I should clarify one thing here. In this passage Paul mentions the priests receiving food and a share of the altar, but we have to go to another passage to see that he states that they also received tithes.

Hebrews 7:5

And those indeed of the sons of Levi who receive the priest’s office have commandment in the Law to collect a tenth from the people, that is, from their brethren, although these are descended from Abraham.

In sticking to our original premise, however, we cannot assert that ministers are to receive compensation from tithes because the scripture in Hebrews is not written specifically to address tithing in the church age, nor was it written as an instruction on compensating ministers. We merely mention this to show that God’s ministers from the previous covenant received material support in this manner, and we note that Paul is using the earlier covenant and its provisions as a witness to support the minister’s right to obtain a living from the gospel.

Paul concludes this last example and witness of the priesthood and their material support by saying, “So also the Lord directed those who proclaim the gospel to get their living from the gospel.” Where did Jesus give this directive? The following scripture is certainly a very likely candidate.

Luke 10:7

“And stay in that house, eating and drinking what they give you; for the laborer is worthy of his wages. Do not keep moving from house to house.”

Why do I think this is the passage to which Paul is referring? It is in examining the following statement of Paul. For the Scripture says, “You shall not muzzle the ox while he is threshing,” and “The laborer is worthy of his wages” (I Timothy 5:18). Paul tends to repeat his instruction to different individuals. In this passage in I Corinthians we have seen that Paul has already quoted the passage about not muzzling the ox that threshes the grain. Now he alludes to the Lord giving a direction concerning ministers getting their living from the gospel. To see what command Paul is speaking about we can simply cross reference the passage in I Corinthians to the passage in I Timothy where Paul quotes the Lord’s words “For the laborer is worthy of his wages.” We find this statement of Jesus in Luke 10:7.

Now, without a doubt, Paul has established the fact that a minister has a RIGHT to obtain his living from the gospel. The rest of this passage in I Corinthians mentions this as a right many times. The minister has a right to receive material things from those he has sown spiritual things unto. We cannot allow any other Scripture anywhere in the Bible to violate what is clearly stated here, for this passage is specifically written to address the issue of ministers obtaining a living from the gospel. What is clearly stated here cannot be annulled by what seems to be implied elsewhere. However, other Scriptures can bring a greater clarity to what it means to obtain a living from the gospel.

Before we look at other Scriptures, let us look at a few more statements from this passage, to establish some things that are certain. In this manner we will be kept from erroneously reading something into another passage that is not written in such a pointed manner to address this issue.

In this passage in I Corinthians Paul states, “Or do only Barnabas and I not have a right to refrain from working?” We can glean some insight from this statement. Paul is speaking of a minister having a right to not have to work in an occupation outside of the gospel. Paul has already stated that it was the practice of the other apostles, of the Lord’s brothers, and of Cephas to not work, but to receive their living from the gospel, and this extended as far as their having a believing wife to travel with them and to be supported as well. Paul has specifically mentioned that food and drink are two areas in which a minister can expect to receive support. However, Paul in no way is limiting support to food and drink.

Paul has said that a minister can expect to receive a “living” from the gospel. Whatever is required to meet the necessities of life is included in this statement. This would certainly include clothing and a place to stay. Even the Lord in His instructions to his disciples mentioned lodging and clothing as things in which they could expect to be compensated. We read the following from Matthew.

Matthew 10:9-10

9 “Do not acquire gold, or silver, or copper for your money belts,
10 or a bag for your journey, or even two tunics, or sandals, or a staff; for the worker is worthy of his support.”

Why did Jesus tell them not to take extra money, a bag, extra clothes, sandals, or staffs? It was because when the worker had such a need arise, he was to be considered worthy to receive such things from those to whom he was ministering. The minister need not worry about taking along extra provisions in anticipation of replacing that which would wear out. Those he ministered to were expected to supply all his need. If his shoes wore out, those he ministered to should supply him with other shoes, etc.. This was also the reason why they were told not to accumulate gold, silver, or copper for their money belts. If they had a need arise, those they were ministering to should supply their need out of their own resources.

Does this mean that ministers are never to receive money from people? Again we can look at the example of scriptures to see if this is the case. While once more speaking to the Corinthian believers Paul shares this.

II Corinthians 11:8-9

8 I robbed other churches, taking wages from them to serve you;
9 and when I was present with you and was in need, I was not a burden to anyone; for when the brethren came from Macedonia, they fully supplied my need, and in everything I kept myself from being a burden to you, and will continue to do so.

How did the brethren from Macedonia supply Paul’s need. They may have brought him food and clothing, but most likely they took up a collection and sent him money. Paul had other needs in the ministry besides eating and clothing. We are told on one occasion that he rented a house for two full years while a prisoner in Rome (Acts 28:30). On another occasion he used the school of Tyrannus for two years as a location from which to teach (Acts 19:9, 10). This most likely cost money as well.

In the epistle to the Philippian believers, Paul spoke of them sending him such support.

Philippians 4:10-18

10 But I rejoiced in the Lord greatly, that now at last you have revived your concern for me; indeed, you were concerned before, but you lacked opportunity…
14 Nevertheless, you have done well to share with me in my affliction.
15 And you yourselves also know, Philippians, that at the first preaching of the gospel, after I departed from Macedonia, no church shared with me in the matter of giving and receiving but you alone;
16 for even in Thessalonica you sent a gift more than once for my needs.
17 Not that I seek the gift itself, but I seek for the profit which increases to your account.
18 But I have received everything in full, and have an abundance; I am amply supplied, having received from Epaphroditus what you have sent, a fragrant aroma, an acceptable sacrifice, well-pleasing to God.

We see in the life of Paul that he practiced the principle that whenever people would complain about his exercising his right to live from the gospel, receiving material support, he would work with his own hands and support himself, not receiving anything from the complaining church. However, he did not always live this way. On numerous occasions he received support from churches and from individuals, such as the house of Stephanas (I Corinthians 16:17), and the house of Lydia (Acts 16:15).

Likewise, the minister today has needs beyond food and covering. He has a need at times for a place to minister from. He may need a vehicle to travel, with its associated expenses. He may have need of many different things. One thing he needs to be free from, however, is a desire for gaining the things of the world. How does one define when a brother has crossed the line and is asking for more than God would have him to be content with? This is often difficult to define, for it involves issues of the heart. We have these instructions.

I Timothy 3:8-9

8 Deacons likewise must be men of dignity, not double-tongued, or addicted to much wine or fond of sordid gain,
9 but holding to the mystery of the faith with a clear conscience.

Titus 1:7

For the overseer must be above reproach as God’s steward, not self-willed, not quick-tempered, not addicted to wine, not pugnacious, not fond of sordid gain…

I Peter 5:1-2

1 Therefore, I exhort the elders among you, as your fellow elder and witness of the sufferings of Christ, and a partaker also of the glory that is to be revealed,
2 shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness…

I Timothy 6:5-10

5 and constant friction between men of depraved mind and deprived of the truth, who suppose that godliness is a means of gain.
6 But godliness actually is a means of great gain, when accompanied by contentment.
7 For we have brought nothing into the world, so we cannot take anything out of it either.
8 And if we have food and covering, with these we shall be content.
9 But those who want to get rich fall into temptation and a snare and many foolish and harmful desires which plunge men into ruin and destruction.
10 For the love of money is a root of all sorts of evil, and some by longing for it have wandered away from the faith, and pierced themselves with many a pang.

What is clear from these passages and many others like them, is that the minister must be free from the love of the things of the world and the love of money. The minister must not entangle himself with the pursuit of the things of this world. The minister should be an example of godly contentedness to all people. He should be free from a desire for sordid gain, and he should clearly be one who is laying up treasures in heaven, and not here on earth. If a minister learns to be content in lack or abundance, then he will find himself approved by God. If he can be just as happy when he knows meager supply as when he is amply provided for, then his heart will be right.

Unfortunately, there are few ministers who are in this place today. As a backlash I have seen many who are coming out of the corrupt church and they are going too far in saying that there should be no support for any ministers. Some have argued that the greatest single thing that perpetuates the harlot church system today is the church’s financial support of ministers. Although there is a visible link here, many are erring in going further than God has directed them to go. There is a clear and well established right in scripture, and even in the New Testament, for the minister to obtain a living from the gospel. Many in their zeal to correct what they rightly perceive as abuse, are themselves abusing the Scriptures to support their own point of view.

This is an area of caution for all saints. The most righteous and godly saint can become so frustrated by the abuses and carnality that he sees, that he will like Moses strike the rock when God has not said to strike it. There is much that is being done in the ranks of Christianity today that is detestable and which should stir us to separate ourselves and stand apart from the abuses, but we are also cautioned against excessive anger “for the anger of man does not achieve the righteousness of God” (James 1:20).

Some men in their anger against the flagrant marketing of the gospel and the peddler mentality of many ministers, have asserted that no ministers should receive their living from the gospel. They have said that all ministers should be self-supporting. In asserting this, they go against the very plain teachings that have been established in the Scriptures regarding honoring ministers. The pendulum of man’s ways swings one direction, and then another, but God’s path goes straight down the middle.

One man who has written a book on the harlot church system has argued that no minister should be paid, or should receive material support from the body of Christ for the children are not responsible to meet the needs of the parents. This, however, is human reasoning, and such an argument finds no support in Scripture. Paul did not rely upon such human reasoning. When he gave his arguments for ministerial compensation, he gave three separate witnesses so that none could say that human reasoning was his sole witness. Some have not been so careful in bringing forth multiple witnesses, and they have entered into error.
———————

I probably gave you more information than you needed above, but you should now see that there is a wealth of Scriptures that declare that a minister has a right to refrain from working for his support. Those who labor in the gospel have the right to make their living from the gospel. Especially those who work hard at preaching and teaching.

This leads to your second question. How do we know when something is presumption, or whether we are hearing a clear word from the Lord? First, I believe the Spirit will never violate the Scriptures. The Scriptures are said to be God-breathed and holy men filled with the Spirit penned them. So the Spirit is the author of Scripture and He will not contradict Himself.

Beyond this there is just an inner knowing when we have heard the voice of the Spirit. Yahshua said, “My sheep hear My voice and they will not follow another.” This is something that we often have to grow in, but through experience and obedience we grow in this discerning of the voice of the Lord.

I will end this for now, and I will answer your further questions in another post.

Joseph

Click here to go to the top of the page.

What do the Scriptures teach about pacifism?

Dear R.,

Continuing on, I will answer your other questions. You wrote:

I am still sorting through my own beliefs on this matter, and I will share with you my observations so far. When John the Baptist encountered soldiers coming to him, we read,

Luke 3:14

Some soldiers were questioning him, saying, “And what about us, what shall we do?” And he said to them, “Do not take money from anyone by force, or accuse anyone falsely, and be content with your wages.”

I have noted here that John did not tell the soldiers to leave their occupation. He merely told them not to use their position to oppress others for personal gain. Yahshua also is never recorded to have condemned those who served as soldiers. What I see is this: In this world there are those who belong to the kingdom of God, and there are the kingdoms of this world. We have no doubt that the kingdom of God has been established by God and everything is subject to Him in this kingdom. At this point the kingdom of God and the kingdoms of this world are separate, yet they will not always remain in this state.

Revelation 11:15

And the seventh angel sounded; and there were great voices in heaven, saying, “The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and He shall reign for ever and ever.”

We do not currently see these kingdoms joined, but that does not mean that the kingdoms of this world are without true authority from God. The Scripture tells us just the opposite:

Romans 13:1-7

1 Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God. 2 Therefore whoever resists authority has opposed the ordinance of God; and they who have opposed will receive condemnation upon themselves. 3 For rulers are not a cause of fear for good behavior, but for evil. Do you want to have no fear of authority? Do what is good and you will have praise from the same; 4 for it is a minister of God to you for good. But if you do what is evil, be afraid; for it does not bear the sword for nothing; for it is a minister of God, an avenger who brings wrath on the one who practices evil. 5 Therefore it is necessary to be in subjection, not only because of wrath, but also for conscience’ sake. 6 For because of this you also pay taxes, for rulers are servants of God, devoting themselves to this very thing. 7 Render to all what is due them: tax to whom tax is due; custom to whom custom; fear to whom fear; honor to whom honor.

The governments of this world do derive their authority from God, and as He does with all men, God is able to raise up those whom He desires, and bring down those whom He desires. We read where He raised up even those whom we consider ungodly in order to accomplish His will.

Daniel 2:20-21

Daniel said, “Let the name of God be blessed forever and ever, for wisdom and power belong to Him. It is He who changes the times and the epochs; He removes kings and establishes kings.”

The Scriptures testify that He raised up Pharaoh who was afflicting His chosen people.

Romans 9:17

For the Scripture says to Pharaoh, “For this very purpose I raised you up, to demonstrate My power in you, and that My name might be proclaimed throughout the whole earth.”

He also raised up King Nebuchadnezzar who was used to destroy Jerusalem,

Daniel 4:34-37

34 “But at the end of that period, I, Nebuchadnezzar, raised my eyes toward heaven and my reason returned to me, and I blessed the Most High and praised and honored Him who lives forever; For His dominion is an everlasting dominion, And His kingdom endures from generation to generation. 35 “All the inhabitants of the earth are accounted as nothing, But He does according to His will in the host of heaven And among the inhabitants of earth; And no one can ward off His hand Or say to Him, “What have You done?’ 36 “At that time my reason returned to me. And my majesty and splendor were restored to me for the glory of my kingdom, and my counselors and my nobles began seeking me out; so I was reestablished in my sovereignty, and surpassing greatness was added to me. 37 “Now I, Nebuchadnezzar, praise, exalt and honor the King of heaven, for all His works are true and His ways just, and He is able to humble those who walk in pride.”

In Romans 13 above we read about these governments, “for it does not bear the sword for nothing”. It is God that has given the sword to governments, and Paul goes on to call these governments “ministers of God”. This does not mean that all they do is blessed by God, for they will have to give an account of how they discharged their ministry, and how they used the sword. In this I believe we can discern that military power is a lawful function of government given by God to the nations. We would be wrong to condemn military power in this age, and we would be wrong to condemn those who serve in these militaries. The day has not yet come when God will put away this authority, but it will come.

Isaiah 2:4

And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more.

Micah 4:3

And he shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up a sword against nation, neither shall they learn war any more.

We must always discern what age we are in that we might make righteous judgments concerning our particular time. At this time God has still given authority to the nations to wage war and to bear the sword and therefore military service is not to be condemned.

Having said this, I will now look at another side of this matter. There have been those in the current church age who have erred grievously by seeking to merge the kingdom of God and the kingdoms of this world before the appointed time. Calvin did this when he set up a government in Switzerland and tried to establish the kingdom of God through the institutions of human government. This resulted in many abominations, including burning at the stake those true saints of God who disagreed with the doctrines of Calvin. The Catholic Church also has a long history of trying to mix the kingdom of God with the kingdoms of this world, and she has raised armies and she has the worst possible record of abominable violations for which she will be judged. No entity has so resisted the true kingdom of God more than the Catholic Church, and the blood of millions of saints is on her hands.

Some to this day are still seeking to mix the kingdom of God with the kingdoms of men, but this is error. Recently I wrote,

In this day where conflicts are raging throughout the world, some are even saying things that advocate the ushering in of the Kingdom of God through physical conflict. Some well known church leaders have made statements that have declared that God needs America, or Britain, or some other nations to stand up against the Satanic forces of this world and to bring forth the desire of God to establish a world ruled by justice, and righteousness. Such sentiments are encouraged by the image of President George W. Bush being a Christian man who is waging a war against evil. The original name he gave to his war on terrorism was “Ultimate Justice”, and indeed, there are multitudes of saints who believe that the justice of the Kingdom of God will be established through force of arms as righteous people take a militant stand against the evil despots of the world. These have have forgotten the words of Christ:

John 18:36-37
Yahshua answered,

“My kingdom is not of this world. If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here.” Pilate therefore said to Him, “Are You a king then?”

Yahshua answered,

“You say rightly that I am a king. For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth. Everyone who is of the truth hears My voice.”

Yes, Yahshua is a King and He has a Kingdom, but His Kingdom is not of this world, nor will it be ushered in through the carnal means that the rulers of this world employ to establish their authority. Tanks and guns and bombs will not be the instruments used to establish the Kingdom of God.

So we should not confuse the kingdom of God with the kingdoms of this world. We should not pick up the sword in the name of Christ and the church.

II Corinthians 10:3-6

For though we walk in the flesh, we do not war according to the flesh, for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses. We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ, and we are ready to punish all disobedience, whenever your obedience is complete.

What should we conclude then when asked whether a Christian should join the military? I am mindful of Paul’s words to Timothy:

II Timothy 2:4

No soldier in active service entangles himself in the affairs of everyday life, so that he may please the one who enlisted him as a soldier.

Paul here is speaking about saints in active service to Christ, those who are ministers. He tells them to avoid worldly entanglements for they have a higher service and calling. I personally believe it would be wrong for me to enter military service for God would have me to be free to serve him. However, I do not feel confident that God has placed this same restriction upon every saint. The Spirit may well lead some, even many, into military service. I see no justification to condemn such a one if they are fully persuaded in their spirit that this is the will of God for them. Yet I think some would do better to not choose this course. My advice would fall along the lines of Paul’s advice to those who are considering being married.

I Corinthians 7:26-28

I think then that this is good in view of the present distress, that it is good for a man to remain as he is. Are you bound to a wife? Do not seek to be released. Are you released from a wife? Do not seek a wife. But if you marry, you have not sinned; and if a virgin marries, she has not sinned. Yet such will have trouble in this life, and I am trying to spare you.

Paul gives his opinion that one decision is better than another, but one has not sinned for choosing the other way. This is where I presently stand in my convictions on this matter of military service. I think that many saints would do better to not become entangled in this way with the kingdoms of this world, yet I do not say that they have sinned if they choose this path, unless the Spirit has given them specific prohibitions in this matter. This is the light I have been given at this time.

May you be blessed with peace and understanding in these days,

Joseph

E-mail:
website: http://heart4god.ws

Click here to go to the top of the page.