Non-resistance is the biblical doctrine that teaches abstention from violence and retaliation toward evil. Similar to pacifism, it derives its name from Matthew 5:39—"resist not evil". This doctrine also encourages Believers to exercise non-participation in military or civil justice (policing), which require the use of lethal force and violence. While largely rejected by the mainstream church, non-resistance was the predominant practice of the early Church and became a defining feature of many Reformation era Christians, such as the Anabaptists, Waldenses, and Huguenots.

 

The opposite of non-resistance is just war theory, which makes an allowance for warfare and physical aggression under certain conditions. This is the view favored by most Christians today. The Old Testament's mandate to conquer and subdue Israel's enemies and take over the Promised Land, which applied to the ancient Israelites, is interpreted as justification for violence and fighting. Because of this, many within the church have taken the position that God approves of certain types of war and political action. This is especially true of the Roman Catholic church, which historically, has carried out bloody conquests and "holy" crusades in the name of Christianity, leaving an indelible mark on the image of the church for centuries to come. This fact alone should give us pause to reconsider the tenets of just war theory and bring into question its principles and claims. Moreover, we may want to explore whether the Bible affirms and supports the doctrine of non-resistance, and if so, what verses can be shown to demonstrate it. These are the topics we will pursue in the following study.

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A SHIFT BETWEEN COVENANTS

In the Old Testament, God allowed, and even at times commanded, His people to go to war and execute punishment on the lawbreakers, even if it meant the complete

annihilation of heathen nations (Num 31:7-18; Deut. 7:1-2; 20:16-18; Jos. 6:17, 21; 1 Sam. 15:2-3). The New Testament, however, contains a different set of principles introduced by Christ in His famous Sermon on the Mount. His teachings permanently ended several key practices. For example, where polygamy and divorce were once permitted (Deut. 25:5-6; Lev. 18:18), Jesus declared them prohibited (Matt. 5:31-32; 19:3-12). Where the Old Testament encouraged the making of oaths and vows (Num 30:2; Deut 23:21-23; Ps 76:11), Jesus explicitly condemned them (Mat 5:33-37). And where the law once demanded reciprocal justice—"Eye for eye, tooth for tooth" (Ex. 21:22-24; Lev. 24:17-22; Deut. 19:21)—Jesus imposed the rule of love: returning good for evil and non-retaliation (Mat 5:39-44). This vital shift from the permissive will of God in the Old Testament to the perfect will of God introduced by Christ marks the new standard by which the Christian lives.

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BIBLICAL PROOF TEXTS FOR NON-RESISTANCE

Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also (Mat 5:39).

 

And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not to take thy coat also (Lk 6:29).

 

But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you (Mat 5:44).

 

Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves (Mat 10:16).

 

Ye have condemned and killed the just; and he doth not resist you (Jas 5:6).

 

For though we walk in the flesh, we do not war after the flesh (2 Co 10:3).

 

For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds (2 Co 10:4).

 

But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of. For the Son of man is not come to destroy men's lives, but to save them. ...as he is, so are we in this world (Lk 9:55-56; 1 Jn 4:17).

 

Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword (Mat 26:52).

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But when they persecute you in this city, flee ye into another (Mat 10:23).

 

Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence (Jn 18:36).

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Be not overcome of evil, but overcome evil with good (Rom. 12:21).

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THE CASE FOR NON-RETALIATION

Christ's teaching in Matthew and Luke instruct us not to retaliate when insulted or abused by others (Mat 5:39, Lk 6:29). A slap on the face is both insulting and injurious, yet we are commanded to endure it without striking back. But Christ's instructions don't stop there. We are further commanded not to seek redress when encountering other forms of injustice, such as wrongful lawsuits and robbery, so that our unexpected kindness might spark remorse in those who wrong us (Lk 6:29). Notice that this radical call to grace is further reinforced elsewhere in the Scriptures:

 

If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink: For thou shalt heap coals of fire upon his head, and the LORD shall reward thee (Pro 25:21-22).

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Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? (1 Co 6:7) 

 

…Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ (1 Co 9:12).

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For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance (Heb 10:34).

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As demonstrated in the above verses, the Christian's goal should not merely be non-retaliation, but rather learning how to follow Christ's example by returning good for evil, loving our enemies (Mat 5:24), and overcoming evil with good (Rom 12:21). Indeed, we should endeavor to apply all of these principles especially when facing situations that require self-defense from violent attackers.

 

THE CASE FOR NON-VIOLENCE

In Matthew 10:16, a similar principle to non-retaliation is presented, namely that of non-violence. After advising His disciples that they would be sent out like defenseless sheep among wolves, Christ commands them to be "wise as serpents, and harmless as doves". While sheep are unable to fight back or defend themselves, they are not without the protection of a capable shepherd. Similarly, Christians have an all-powerful Shepherd at their disposal with the means to protect them in every situation. 

 

Now if Jesus was minded to endorse the use of violence, His instruction might have sounded something like this: “I’m sending you out like scouts into enemy territory, be crafty as serpents and swift with the sword!” But it didn't... As a result, we can be certain that Christ was preparing His followers to embrace a lifestyle marked by self-denial and vulnerability. And even though Jesus knew that His teachings would deeply conflict with our natural human tendencies, He commands us to be harmless toward others. This means that instead of relying upon brutality and violence to secure our protection, we must learn to rely solely upon God.

 

NON RESISTANCE: A PATHWAY TO MARTYRDOM AND CHURCH GROWTH

Augustine of Hippo famously stated that the blood of martyrs was the "seed" of the Church. Indeed, the unwavering resolve of early Christians to endure persecution and even death for their Faith inspired countless conversions. Had they chosen resistance or guerrilla warfare instead, the historical narrative would have unfolded quite differently. Yet, the early Church’s commitment to non-resistance is vividly emphasized by the apostle James, who wrote: Ye have condemned and killed the just; and he doth not resist you (Js 5:6). 

 

THOSE WHO TAKE THE SWORD SHALL PERISH THEREBY

When Peter struck the servant of the high priest with the sword and sliced off His ear, Jesus restored the injured man's ear and admonished Peter to "put up" his sword. He then reminded Peter that all who "lived by the sword" (or the rule of violence) would perish thereby (Mat 26:52). Yet Peter was only trying to defend Jesus from an unwarranted death. Nevertheless, Jesus recognized that Peter’s problem was that he tended to rely upon his physical strength for security rather than placing His full confidence and trust in God. Yet this problem isn't unique to Peter only. It is safe to say that all of us have the same human tendency and struggle. However, the call of the Christian Faith is to live a life that is continually dependant upon God for protection and security, NOT self:

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If any man will come after me, let him deny himself, and take up his cross daily, and follow me (Lk 9:23). 

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Some trust in chariots, and some in horses: but we will remember the name of the LORD our God (Ps 20:7).

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TWO KINGDOM THEOLOGY

It must be noted that while Jesus had the power and means to protect Himself from the Jewish rulers who sought to kill Him, He chose not to (Mat 26:53). Instead, He made a remarkable statement that forever changed His disciples' view of physical combat and warfare: 

 

Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence (Jn 18:36).

 

What Christ’s disciples didn't immediately comprehend was that their Master's Kingdom was not physical, but spiritual. In other words, it did not require the aid of human intervention or weaponry to maintain its existence and thrust. But while the Church is commanded to refrain from using physical weapons to protect itself, it is most definitely NOT powerless. In fact, its greatest advantage is that it possesses powerful spiritual "weapons" such as praying and fasting, and these have the ability to disable the kingdom of darkness ruled by satan and his allies. Because of this, there are Christians who still hold to a two-kingdom theology, which causes them to align with the lifestyle and teachings of the New Testament while refusing to participate in any kind of political action or warfare.

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SPIRITUAL WARFARE & NON-RESISTANCE

For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places (Eph 6:12).

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While often overlooked, spiritual warfare is a vital component of non-resistance. Paul's words remind us that our struggle is NOT against our fellow humans, but the spiritual influences behind them. Once we understand this crucial principle, we can effectively address the demonic entity/s using others to attack us. Only then can we neutralize our attackers without resorting to violence. So recognizing the influence of darkness beneath the human action helps us identify it as a spiritual manifestation of evil and respond without aggression. 

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But how do we disarm these spiritual forces? Can Satan and his demons be combated with guns and knives? Absolutely not! A powerful example of spiritual warfare is the true account of a young missionary in Israel who faced violent aggression from a group of Jewish youngsters due to his Christian faith. Outnumbered and challenged, he remembered his parents' instruction on spiritual warfare and the power of Jesus' name to command demons to leave. Following their guidance, he commanded the spirit of violence to depart in the name of Jesus, and the ringleader of the group immediately fell to his knees, overwhelmed by sudden grief and tears. And so the threat was effectively eliminated. This story demonstrates the authority of Jesus' name to command immediate respect in the realm of spiritual warfare, rendering even Satan powerless against a Child of Faith.

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When tempted to resort to fighting, consider this: Physical force may or may not be effective against violence. For instance, many variables can impact our success with a weapon or our ability to combat an attacker seeking to harm us. But more importantly, how can we harm someone and then hope to win them to Faith in Christ? Imagine if the young missionary had used a few karate chops or a well-placed kick to the groin to disarm his attackers. Sure, he could have taught those young thugs a lesson, but what impression would that have left on the Jewish people whom his family were seeking to save? Meeting brutality with brutality is a sure fire way to undermine our message of love.

 

Lest we forget, Christ’s response when His disciples asked Him to destroy those who opposed His warning was as follows: "The Son of man did not come to destroy men's lives, but to save them" (Lk 9:55-56). Christ's attitude was loving, not desiring any harm to befall the rebellious villagers.

 

Moreover, is it possible to take Jesus' words about loving and blessing our enemies literally if we have no qualms with shooting them in the face when they turn on us? Is this truly a display of love? If Christians are called to passionately strive to save the lost and see them transformed, how can they then bring themselves to harm those for whom Christ died? Do we not believe in the redemptive power of the Gospel? Do we not see even those who are evil as potential children of God?

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For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us (Rom 5:7-8).

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JUST WAR THEOLOGY: THE UGLY SIDE

Just war theology is commonly taught in many Churches today. Christians are encouraged to go off and fight foreign enemies in order to preserve their country’s security. But what do you do when two “Christian nations” must go to war with each other? Both sides are fighting what they believe to be a “just war”. Both sides are serving their government's military due to a wrong understanding of Romans 13. And both sides are "Christian" in their own right, but are killing each other in the name of God. This is exactly what happened between the Allied forces and the Axis powers during WWII. What a miserable situation!

 

Note: the below is borrowed from an online source (in blue)

Consider the fact that when Christians join the military they must learn to hate and kill, not love and forgive. A young man who had been in the army during World War II, tells how one of his buddies in training was kind of soft hearted. When they were training, they were instructed to drive their bayonets into the stomachs of a dummy victim. This fellow was kind of slow and timid about the whole thing, and finally his superior lost his patience, swore at the young fellow, and ordered him to get up in front of that dummy and "cut out his guts." He reminded him that this was war, and not a Sunday School picnic, and that every man in the camp was there to learn how to kill Germans. This example illustrates well why the Church is not commissioned to wage war with physical weapons (2 Cor. 10:4). Such deadly force will never accomplish anything good for God’s Kingdom.

 

But when Christians employ spiritual warfare, much can be done to forward our cause. Take the weapon of prayer for example. When during the persecutions of the early church Peter was cast into prison, the Bible says that "prayer was made without ceasing, of the Church, unto God for him. The people prayed. Here the power of prayer was pitted against the power of the armed might of the Roman Empire—and those who prayed won the battle! The iron gate opened and Peter was set free! More things are wrought through prayer than this world can imagine.

 

​JUST WAR THEORY PROOF TEXTS WITH COMMENTARY

(1) Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one. And they said, Lord, behold, here are two swords. And he said unto them, It is enough (Lk 22:36-38).

 

​Comments: To resolve the seeming disparity between the above verses and the rest of Christ's instruction on the issue of violence we must look at the broader context of Luke's account. For instance, while Christ instructed His disciples to acquire swords for themselves, they were clearly not intended for self-defense or combat, as evidenced by the events that followed in verses 49-51 of the same chapter:

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“When they which were about him saw what would follow, they said unto him, ‘Lord, shall we smite with the sword?’ And one of them smote the servant of the high priest and cut off his right ear. And Jesus answered and said, ‘Suffer ye thus far.’ And he touched his ear and healed him.”

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When we turn to Matthew's version of the same account we find the most pertinent part of the story and Christ's grave warning regarding violence and fighting: 

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"Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword" (Mat. 26:52).

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Apparently, Christ wanted His disciples to have just enough swords so as to teach them a vital lesson on the use of violence and weapons. To further bolster this fact, the Gospel of John presents Christ's view of fighting in terms that are unmistakable: “My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence” (Jn. 18:36). This means that physical combat would have been fine if Christ's kingdom were physical. But as it stands, the Church is a spiritual kingdom that cannot be defended by physical means.

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Finally, when we go back a few verses in Luke's account, we discover a highly pertinent detail about Peter: “And the Lord said, ‘Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren’” (Lk. 22:31-32).

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Christ said that Peter was not yet converted around the time he cut off the servant's ear. Peter was later converted and learned well the lesson of non-violence, as evidenced in his epistles (1 Pet 2:21-23; 3:9). Similarly, we too may greatly benefit from this lesson.​​

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(2) 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 (Lk 3:14).

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Comments: John the Baptist's instructions to the soldiers in Luke 3:14 applied to Old Testament individuals only. Therefore, it cannot be used to justify military service or physical combat for Christians today living under grace. To bolster this fact, consider a similar example with Jesus and a leper. After healing the leper, Christ then instructed him to follow the requirements of the Law by presenting himself to the priest with the appropriate offering for cleansing:

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"And Jesus saith unto him, See thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them" (Matthew 8:4).

 

Both John and Jesus operated under the Old Testament dispensation of Law, and therefore adhered to its principles. But Christ's death and resurrection, followed by the advent of the Holy Spirit, marked the beginning of the New Testament era and changed those dynamics completely.

 

(3) There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band, A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway...And as Peter was coming in, Cornelius met him... While Peter yet spake these words, the Holy Ghost fell on all them which heard the word... (Act 10:1-2; 25; 40).

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In the above verses, we are introduced to Cornelius, a centurion in the Roman army. Cornelius is described as a devout man who deeply revered God and was known for his generosity and continual prayers. Peter is divinely guided to Cornelius's home, where he shares the gospel and leads Cornelius and his household to faith in Christ. A notable observation is that Peter did not instruct Cornelius to abandon his military duties, which some interpret as evidence that Cornelius's role as a soldier did not conflict with his newfound Faith.

 

However, there are several reasons why neither John, Christ, nor Peter compelled soldiers to leave their posts as a precondition for salvation. As mentioned before, the New Testament era hadn't officially begun until Pentecost. Asking soldiers to leave their posts before then would have been counterintuitive since the Old Testament Law was still in effect. Also, Peter and the other Apostles were still developing their understanding of doctrine and theology. How could they have known to instruct Cornelius against military service if they hadn't yet fully resolved their own doctrinal issues? In fact, it wasn’t until Peter evangelized Cornelius that he even realized the Gospel was just as valid for Gentiles as it was for Jews. Similarly, the Jewish apostles had not yet discovered that circumcision was not a requirement for Gentile converts until after the first Jerusalem council (Act 15).

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It's important to realize that the Book of Acts is merely a chronicle of the birth and growth of the early Church. While it's possible to derive and support certain doctrines from it, it's crucial to interpret its accounts carefully. Otherwise, we might end up making some rather misinformed decisions, like taking a Nazarite vow and offering sacrifices at the temple, as Paul did in Acts 18:18 and 21:26. Unfortunately, some Christians misapply this book in such ways.

 

CALLED TO REPRESENT GOD'S MERCY (NT), NOT HIS JUSTICE (OT)

During His time on earth, Jesus didn’t teach about enforcing justice. Instead, He focused on showing mercy and forgiveness. One of the clearest examples of this is when He pardoned the woman caught in adultery (Jn 8:4). In contrast, government officers are tasked with maintaining law and order and represent the justice of the law by punishing wrongdoers and protecting society. Romans 13 describes their role as one of justice and retribution. But when studying this chapter further, we find a striking difference between the role of government and the calling of the Saints. While God may use government to administer justice, He calls His people to offer forgiveness, mercy, and reconciliation so that all sinners may come to Him. Notice this clear distinction of roles in the following verses: 

 

Government

Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God….For rulers are not a terror to good works, but to the evil….for he is the minister of God, a revenger to execute wrath upon him that doeth evil…. (Rom 13:1-4).

 

Saints

For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment (Jas 2:13).

 

Blessed are the merciful: for they shall obtain mercy (Mat 5:7).

 

But go ye and learn what that meaneth, I will have mercy, and not sacrifice for I am not come to call the righteous, but sinners to repentance (Mat 9:13).

 

Even so have these also now not believed, that through your mercy they also may obtain mercy (Rom 11:31).

 

… having compassion one of another, love as brethren, be pitiful, be courteous: Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing (1 Pet 3:8-9).

 

Now, imagine if Jesus had come to enforce the Law. What if He had joined forces with the Sanhedrin, judging sinners and hauling lawbreakers to justice? Let’s be honest, most of society is entangled in sin and lawlessness. If Jesus had occupied Himself with arresting and prosecuting people, how many would have flocked to Him? Would the tax collectors and sinners still have gathered around Him? Would Zacchaeus have climbed that sycamore tree in such great excitement, knowing he could be called out for his extortion? The answer is clear: no. And yet today, many Christians believe they can serve as "justice keepers" for the government while simultaneously ministering to sinners. But this mindset is in direct conflict with the ministry of Christ, who came not to condemn but to save.

 

The same applies to those who believe in fighting to advance their country's secular agenda. Paul said, "we wrestle not against flesh and blood" (Eph 6:12). Was he just making a casual statement? Or was he reminding us that physical force can’t defeat wickedness and evil? I firmly believe Christians can do far more on their knees in prayer than by taking up arms. Ephesians 6 directly counters the idea of "just war" theology. While governments deal with the visible aspects of sin—the societal consequences—Jesus came to address the invisible root of sin by tackling its spiritual nature and eliminating it at its source. His purpose was to establish the Church as a spiritual Kingdom, one that would counterbalance the world's political systems.

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ETHICAL QUALMS WITH NON-RESISTANCE

Theoretical Situations

In defending their use of violence and guns, some Christians will submit extreme hypothetical scenarios that often involve a wife being raped or children being shot at. However, these hypothetical "what if" situations do not easily shake those grounded in faith. It's remarkable how many theoretical situations can be averted by the simple act of prayer. Indeed, prayer is a powerful weapon that can be used to avert many unpleasant potentials when practiced preemptively. Those who obey God and strive to live in accordance with His will need NOT rely on worldly defenses since they are promised divine protection:

 

"But there shall not an hair of your head perish" (Lk 21:18).

 

"Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me" (Ps 23:4).

 

"He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty" (Ps 91:1).​

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It's been observed that Christian families who live in accordance with God's Word seldom, if ever, face rape or the wholesale slaughter of their children. However, on the rare occasion that they might, such events are permitted by God to serve the greater purpose of advancing His Kingdom in ways that are not presently clear.

 

A Damsel in Distress

For most of us, the idea of leaving another human being defenseless against a deadly attacker is unimaginable, and rightly so. The notion of rescuing a "damsel in distress" from a sexual assault or otherwise is a prerogative easily supported by Scripture. For instance, Proverbs 24 offers clear instruction on our responsibility to rescue individuals in grave danger:

 

"If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain; If thou sayest, Behold, we knew it not; doth not he that pondereth the heart consider it? and he that keepeth thy soul, doth not he know it? and shall not he render to every man according to his works?" (Prov 24:11-12).​ 

 

So how do we respond in such situations? With violence and weapons, killing and bloodshed? No! God forbid! Such carnal tactics cannot be justified when considering Christ's command to love—yes, even our enemies! Instead, we can intervene by placing ourselves between the victim and attacker. Or if necessary, use non-lethal physical force to disable the attacker. But before resorting to any physical action, it is wise to pray silently and seek the Holy Spirit's guidance. It is also advisable to practice spiritual warfare and bind the spirits of violence and aggression that are present. Moreover, there are certain times when the appropriate action is to simply involve police or law enforcement, as suggested in Romans 13.

 

Similarly, if a woman is attacked by a man seeking to rape her, she should first pray and take spiritual authority over the demonic presence at work. If the attacker is too close to permit escape, she should cry for help and use physical force to repel him. It is worth mentioning that a godly woman will also take precautions to avoid this type of danger. Factors such as going out unaccompanied, dressing provocatively or immodestly, and venturing into dangerous areas at inappropriate times can dramatically increase the risk of sexual assault. Sometimes, the best self-defense a Christian can practice is the practical use of these simple precautions.​

 

Taking Jesus Literally

An opponent of non-resistance has this to share in regards to taking Christ’s words literally:

 

"If we were to take Jesus’ teachings 'literal' in the way you speak of, I would only pray in my closet, I would never plan the next day, I would not work for my food, I would sell my shirt and buy a sword, I might cut off my hand or pluck out my eye, I would never own two coats, I would only wear sandals, I would go the second mile with any cause where I was asked to help (good or bad), I would never resist any evil – meaning I would never discipline myself or my children, I would yield to temptation, and would never fight against the devil, false doctrine, etc. And I would take Christ’s instruction to mean that, 'if a man take my daughter, give him my wife also.'"

 

This writer makes an excellent point. Taking Christ’s words to an unwarranted extreme is dangerous. Indeed, we should be careful not to capitulate to everyone’s demands or "lie down and roll over" on the behest of someone’s whim. This is not what Jesus commanded. Nor did He advocate for a philosophy of absolute pacifism. I think that any logical and well-discerning student of Scripture will easily read between the lines of what Christ is saying in order to decipher His message intelligibly. Jesus often employed metaphorical language to express a profound truth, and this fact cannot be ignored. But up until now we have not been using reckless hermeneutics to interpret Scripture. Instead, we have accumulated pertinent passages relevant to our subject from all areas of the Bible, allowing God’s Word to interpret itself. Any who wish to use this petty argument to demonize or disqualify the doctrine of non-resistance should align themselves with the humanists and moralists of our time, who commonly employ similar sounding rhetoric in their own attacks upon the Christian Faith.

 

PROBLEMS WITH ARMED SELF-DEFENSE 

Criminal Aggression Vs. Christian Persecution

Some Christians attempt to divide the issue of armed self-defense into two distinct categories: acceptable in the case of criminal aggression but not in the case of Christian persecution. But upon what grounds can they make this distinction? If Scripture is our supreme guide, we should be able to point people to a particular text/s in support of this argument, yet there are none. Instead, the Bible teaches us to value every life and strive to lead others to salvation. Those who would harm others for their own safety clearly miss the point of the Christian message and are demonstrating the wrong spirit: “Ye know not what manner of spirit ye are of, for the Son of Man is not come to destroy men’s lives, but to save them” (Lk 9:56).

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So it's rather befuddling when Christians suggest there’s a significant difference between dying as a martyr for the Christian cause and dying due to “thuggery.” Such a nuanced distinction is not only vague but can also be easily manipulated, as can be seen in the following fictitious example: 

 

An eloquent preacher spent Sunday morning urging his congregation to champion the Second Amendment and support the right to bear arms. His message was clear: they should be ready to protect themselves and others if necessary. He then added, “But if you’re faced with death for your Faith, bear it like a noble martyr!”

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Now, imagine what might happen if one of the congregants decides to test the preacher’s resolve. Under the guise of religious persecution, this person might show up at the preacher's door, disarm him, and then proceed to loot his house, all while the preacher is compelled to “suffer it like a noble martyr.” This kind of reasoning is not only impractical but also highlights the absurdity of trying to differentiate between self-defense and martyrdom in such a manner.

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Also, separating evil intent into a persecution category that is distinct from mere criminality is a false dichotomy. The New Testament provides no basis for responding differently to one over the other.

Satan employs various tactics to destroy those who love God and do His will on earth. Should we allow him to undermine our witness of Christ's love and gentleness by giving him a special "category" of evil in which we don't have to demonstrate these attributes of Jesus to the world?

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Crossfire Victims

Another reason why we should avoid using a gun to defend ourselves or anyone else is the risk of a full blown shootout. Many civilians and innocents were unintentionally shot dead by police and military trying to disarm and control a mad shooter. The prospect of hazarding our loved ones by placing them in the crossfire of a shootout should give us pause to reconsider.

 

THE LEVITES

Note: the below is borrowed from an online source (in blue)

The Levites of the Old Testament were one of the twelve tribes of Israel and dedicated to God in the service of the priesthood. They were considered to be so devoted to the Lord that when Moses numbered the Israelites to determine how many were able to go to war (Num 1:3), the Levites were explicitly excluded (see verse 47). They were not to fight in battle or have any bloodshed on their hands, as this would disqualify them from service (Num 1:45-50; 31:19). Their full time occupation was to fulfill the “charge”of the Lord. But while they were forbidden from bearing the sword, they were permitted to take part in the battle procession by blowing the trumpets and carrying the holy relics into war. What is so significant about this tribe is how they were taken by the Lord instead of the “firstborn” of all the tribes of Israel. Thus the tribe of Levi became the typical “Church of the first-born.” It is no mistake that Paul addresses Christians as "the general assembly and church of the firstborn, which are written in heaven" (Heb 12:23).

 

The first-born in typological Israel were the Levites because they were substituted for the literal first-borns. No scholar of Scripture will dispute the fact that the Levites typify the New testament Church. The parallels between them are too stunningly similar. Both the Levites and the Church have no physical inheritance in the land (Heb 11:13; 1 Pet 2:11). Both have been designated unto a priestly role (1 Pet 2:9; Rev 5:10). Both have been charged with offering sacrifices unto God, the one in physical kind, the other of a spiritual (Heb 13:15). Like the Levites, we have access to come into the holy of holies to appear before God with confidence and boldness (Heb 4:16). And while the Levites had the duty of maintaining a continual fire before God’s altar, the Church is tasked with keeping the flame of God’s love from dying out (2 Tim 1:6; Rev 2:4; 3:19).

 

Yet just like the Levites were prohibited from engaging in any type of violence and bloodshed, the same prohibition now applies to the “Church of the Firstborn”. One of the most significant facts, clearly corresponding to the Church, are the cities of refuge which were under the stewardship of the Levites. Six of the Levitical cities had a special function: "And among the cities which ye shall give unto the Levites there shall be six cities for refuge" (Num 35:6). By selecting these cities God arranged that those who were pursued by the “avenger of blood” because of accidental homicide would be kept safe as long as they abode in one of these refuge places. But where might a sinner obtain refuge? The Bible tells us that God is our refuge and strength, a very present help in trouble (Ps 46:1). From the moment we recognize that we are sinners, we realize that the avenger, Justice (the Law), is upon our trail, and that we will be overtaken and destroyed unless we reach some place of refuge. Therefore we have fled for refuge from sin’s consequences to lay hold of the hope set before us (Hebrews 6:18). But Christ is our only refuge, and only to Him may we flee. The Church, therefore, is to extend the same ministry to the sinner seeking refuge. We have become the “aroma of salvation to them that are perishing” (2 Cor 2:15-16), not “death, unto death” (2 Cor 2:16), as justice and law demand; and rather than enforcers of penalty, we are made ministers of reconciliation (2 Cor 5:19).

 

It makes sense now why the work of Temple building and the duty of service was withheld from David and passed onto his son, Solomon. Notice what God says about this: "But God said unto me, Thou shalt not build an house for my name, because thou hast been a man of war, and hast shed blood" (1 Chron 28:3). The fact that David was a man of war and had blood on his hands didn’t sit well with God. He couldn’t abide any form of human bloodshed in connection to the work of His temple. All these types and antitypes exist so that we could better understand the supreme role of the New Testament Church.

 

Lastly, we will look at Numbers 31. For while it is an important chapter for understanding the basic requirements of the Levites, it also gives us the full account of the war between Israel and Midian. After soundly defeating the Midianites, Moses instructed the men of war to slay all the non-virgin women and “every man child” (boys). The only ones excluded from performing this gruesome task were the Levites who were dedicated to God’s service. After this horrific bloodbath, these men were instructed to purify themselves for seven days while abiding outside the camp: "And do ye abide without the camp seven days: whosoever hath killed any person, and whosoever hath touched any slain…" (Num 31:19). It’s amazing that while God spared the Levites from having to perform these killings, there are Christians today who would still rather go to war and participate in all of these atrocities. How shameful!!!

 

PRACTICAL NON-RESISTANCE

So how can we practically embrace non-resistance and avoid the use of violence? What actions align best with God's Word? The following steps may greatly benefit those striving to live a non-resistant lifestyle: ​​

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1. Flee

During times of persecution, Christians are advised to flee: "When they persecute you in one city, flee to another" (Mat 10:23). Paul exemplified this when he escaped Damascus by being lowered in a basket over the city wall. God freed Peter and others from jail by orchestrating their divine deliverance. To flee from one city or government to another is the most prudent response when the government is behind the persecution or unable to stop it. Even Jesus employed this strategy on several occasions.

 

2. Appeal to Authority

Paul exemplified this in Acts 25:11 by appealing to the Roman Supreme Court for protection. This step involves calling the police or alerting the proper authorities. While Christians are not to seek remediation through lawsuits, they are permitted to defend themselves legally, as Paul did. He appealed to Caesar and his Roman citizenship to avoid injustice, and reported the Jews' evil plans to the authorities for protection.

 

3. Suffer

The Scriptures instruct us to entrust our situation to God and cry out for deliverance, never denying Christ or His teachings, even in the face of death or torture. By remaining faithful unto death, we are promised the crown of eternal life. Love, not hate; Spirit, not flesh; and God's will, not our own, should be our motivating forces. Those who have been habitually studying and following the principles of Scripture will receive the Spiritual guidance they need at the crucial time.

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CONCLUSION

Note: the below is borrowed from an online source (in blue)

In today’s world, popular Christianity is rapidly lining-up behind militaristic preachers to voice their support of entering the fray of mortal-combat and self-defense. This sector of Christianity is ready and eager to show their patriotism and allegiance to a worldly master. Jesus has unmistakably given His opinion on the matter, “No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other” (Mat 6:24). 

 

“And the LORD drove out before us all the nations, including the Amorites who lived in the land. The people responded, ‘We too will serve the LORD, because He is our God!’ But Joshua said to them, ‘You are not able to serve the LORD, for He is a holy God; He is a jealous God; He will not forgive your continuing rebellion or your sins.…’” Joshua 24:18-19

 

“And Elijah came unto all the people, and said, ‘How long halt ye between two opinions? if the LORD be God, follow him: but if Baal, then follow him.’ And the people answered him not a word.” 1 Kings 18:21 

 

Like the Israelites, the Protestant Church has become hardened in its attitude toward self and national defense. Maintaining a posture of Biblical nonresistance is presented as weak and insane to the extreme. Yet, the Bible does not speak in coded language concerning this attitude. The Protestant Church’s way around having to deal with this issue is to simply ignore it. The commercial Church has firmly established its position for hundreds of years that not one in a thousand will acknowledge this serious and grave conflict, and the deadly consequences of self-imposed ignorance on this issue. For the overwhelming majority, national patriotism and self-defense take precedence over Biblical obedience. These Christians will contort Scripture to conform to their ideology of defense that aligns them with the popular Protestant Christian political dynamic.

 

Today, it is considered normal for Protestant Christians to be armed while attending a Church service. In Texas, a little while back, Christians were applauded for killing a person who had entered their service with the intention of doing harm. The question was never asked, “What would Jesus have done?” Christians, today, have no intention of becoming “Sheep for the slaughter,” “turning the other cheek,” “Loving their enemy,” or following “too” closely to the Lord they profess to serve and obey. 

 

These Christians have a master who still demands blood, other people's. If they are not following Jesus, then who are they following? You will search in vain to hear a sermon, in the popular Church, on this New Testament topic of peace towards a sworn enemy. Very many Christians will be held accountable for the murder of their brother on the field of battle, and many more will be guilty due to evil hatred, even though they have never possessed a weapon for self-defense or killed anyone. But those with the most guilt will be those who have placed themselves as examples, leaders, and teachers, who encourage either by silence or by sermon the death of enemies either national or otherwise.

 

Jesus weeps as He questions whether He will “find faith on the earth” when He returns, and when viewing the vast numbers of Christians who deny Christ, by their embrace of the National Lie, we can understand why He weeps.

 

In the modern church, Christian military involvement and Christians in the police force are held to be the epitome of Christian character and success. Christians openly pride themselves, and applaud others, who have left the meek and lowly ranks of Christ likeness, to embrace the foul ranks of Satanic death squads.

 

A close study of Christian history will reveal that it was the Reformers: Luther, Calvin, and Zwingli who linked arms with the State, i.e., the world, to promote and strengthen their movement, while persecuting and killing the very ones who fearlessly and with nonresistance to the evil person, bred new vitality into the weakened body birthed by Christ Himself 1500 years earlier.

 

Protestant and Catholic Christianity, as a business, has succeeded and the world has accepted it; but it is a plastic facsimile of the real living, breathing, although smaller, life producing plant Jesus calls “My little flock.” We humans look for greatness in size and beauty, as did the Jews in the days of the Pharisees. But Jesus advises us to seek greatness in smallness; great treasures are found in seeking and diligent digging, things of value are not found just lying around. Consequently, “very few” will be able to traverse the narrowness of that “gate.”

 

There are two ways a professing Christian can travel, one is easy, broad, and popular, the other will make demands that few will be able to endure, a path that requires sacrifice and self-denial. Today's Christians will try to go both ways, but two ways is one too many.

 

“For Many Are Called but Few Are Chosen”