Jesus said, "You have heard that it was said, 'AN EYE FOR AN EYE, AND A TOOTH FOR A TOOTH.' But I say to you, do not resist an evil person; but whoever slaps you on your right cheek, turn the other to him also. If anyone wants to sue you and take your shirt, let him have your coat also. "Whoever forces you to go one mile, go with him two. Give to him who asks of you, and do not turn away from him who wants to borrow from you. You have heard that it was said, 'YOU SHALL LOVE YOUR NEIGHBOR and hate your enemy.' "But I say to you, love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous." <a href="http://bible.gospelcom.net/bible?passage=MATT+5&language=english&version=NASB">Matthew 5:38-45, The Bible.</a>
This is one of the most well-known and powerful passages of Scripture. The question I want to address in this post is, How are we to read this passage in light of what is going on today with the "war on terrorism"? Is Jesus saying that it is never acceptable to engage in any form of violence? Is He saying that we must passively accept any and all acts of violence against us personally? What about as a nation?
Let's look at "but whoever slaps you on your right cheek, turn the other to him also." Why did Jesus specify the right cheek? I believe He is referring to back-handed slap across the face. This is an insult. Jesus is calling us to bear the insult without seeking revenge. I do not believe that this verse is calling us to outright pacifism.
The late <a href="http://bible.crosswalk.com/Commentaries/RobertsonsWordPictures/">Dr. A. T. Robertson</a>, a Bible scholar, speaking on this passage said: "Jesus protested when smitten on the cheek (John 18:22). And Jesus denounced the Pharisees (Matt 23) and fought the devil always. The language of Jesus is bold and picturesque and is not to be pressed too literally (he is speaking here of the passage in question, GC). Paradoxes startle and make us think. We are expected to fill in the other side of the picture…. Aggressive or offensive war by nations is also condemned, but not necessarily defensive war or defense against robbery and murder. Professional pacifism may be mere cowardice." (A.T. Robertson. "Word Pictures in the New Testament", Vol. I, p. 48).
The Reverend Simeon Howard, a colonial pastor, addressed the issue in a 1773 sermon: "When our Saviour forbids us to resist evil, he seems to have had in view only small injuries, for such are those he mentions in the following words, as an illustration of the precept; smiting on the cheek, taking away one's coat, or compelling him to go a mile. And to such injuries it is oftentimes a point of prudence, as well as duty, to submit, rather than contend. But it does not follow, that because we are forbidden to resist such slight attacks, we may not defend ourselves when the assault is of a capital kind. . . . And as we have as good a right to limit the precept which forbids our resisting evil, by the nature and reason of things, as we have to limit these other indefinite expressions." (Simeon Howard, A Sermon, 1773, in Charles S. Hyneman and Donald S. Lutz, ed., American Political Writing during the Founding Era, 1760-1805 (Indianapolis: Liberty Press, 1983), 1:193-4, 201, emphasis added.)
Commenting on Rev. Howard's conclusion, <a href="http://www.claremont.org/about/staff/west.html">Thomas G. West</a>, Professor of Politics at the University of Dallas and a senior fellow of the Claremont Institute in speech delivered September 16, 2001 titled <a href="http://www.claremont.org/writings/010927west.html">Christianity, War, and America</a> said: "Should a person, for instance, whose ability and circumstances enable him to do good in the world, to relieve his distressed brethren, and be an example of charity and other virtues, tamely yield up all his interest and become an absolute slave to some unjust and wicked oppressor, when he might by a manly resistance have secured his liberty, would he not be guilty of great unfaithfulness to God, and justly liable to his condemnation?"
Please bear with me as I quote two more leading preachers from the 1770's.
Nathaniel Whittaker preached on the command to love ones enemies in 1777, in his sermon "Antidote against Toryism," that "Every soldier should . . . pray for those he endeavors to destroy, and wish them their best, their eternal good. These are no more inconsistent in a soldier, engaging in battle and doing his best to kill his enemies, than they are in a judge and executioner, who take away a murderer from the earth. . . . How absurd then is the pretense that the gospel of Jesus Christ forbids us to take up arms to defend ourselves! . . . It may with as much reason be said, that to punish a murderer or robber is forbidden by the gospel; which is in effect to say, that the gospel of peace forbids the exercise of love and benevolence in acts absolutely necessary, in this sinful world, for the peace and happiness of society and individuals." (Nathaniel Whitaker, "Antidote against Toryism" (1777), in Frank Moore, ed., Patriot Preachers of the American Revolution (New York: Charles T. Evans, 1862), 226-7.)
Samuel Davies, a passage written in 1758 said: "When [our enemies] would enslave the freeborn mind and compel us meanly to cringe to usurpation and arbitrary power; . . . what is then the will of God? Must peace then be maintained? Maintained at the expense of property, liberty, life, and everything dear and valuable? . . . No; in such a time even the God of Peace proclaims by His providence, "To arms!" Then the sword is, as it were, consecrated to God; and the art of war becomes a part of our religion. Then happy is he that shall reward our enemies, as they have served us. Blessed is the brave soldier; blessed is the defender of his country and the destroyer of his enemies. . . . But, on the other hand, "Cursed is he that doth the work of the Lord deceitfully; and cursed is he that keepeth back his sword from blood." . . . This denunciation, like the artillery of heaven, is leveled against the mean, sneaking coward who, when God, in the course of His providence, calls him to arms, refuses to obey and consults his own ease and safety more than his duty to God and his country." (Samuel Davies, "The Curse of Cowardice" (1758), in The Annals of America (Chicago: Encyclopedia Britannica, 1968), 2:23-24. The quotation is from Jeremiah. For ref, see Baldwin, 126.)
Commenting on the previous two citations, Professor West <a href="http://www.claremont.org/writings/010927west.html">said</a>, "For Davies, and for most Americans ever since, God's will forbids passive acceptance of evil. It commands the spirited resistance to oppression, tyranny, and murder by every necessary means, including violence and war."
I agree. We are in no way commanded to passively accept evil. On the contrary, we must oppose it. The Bible says that we are to <a href="http://www.biblegateway.com/cgi-bin/bible?passage=2TIM+2:15&language=english&version=NASB&showfn=on&showxref=on">accurately handle the word of truth</a>. Good people can disagree on the interpretation of important Scriptures but this passage either forbids self-defense or it does not. Both interpretations cannot be correct.
I thank Professor West for the quotations and insight provided from his speech. This post is just a commentary and affirmation his very helpful and informative <a href="http://www.claremont.org/writings/010927west.html">conclusions</a>.
from my new blog <a href="http://pursuing_truth.blogspot.com">Pursuing_Truth</a>
