THE PRESENTATION OF THE DOCTRINE OF NON-RESISTANCE

THE PRESENTATION OF THE DOCTRINE OF NON-RESISTANCE

 

It is unfortunate that the title "non-resistance" has been given to this doctrine. This caption gives the impression that this pattern of response is something altogether negative and passive. The name comes from the words of Matt. 5:39, "That ye resist not evil" [Italics mine], and has become fixed. It now remains for those who hold this truth to explain what it means. But many who get no further than the name draw false opinions. Quite to the contrary from what the name suggests, the practice is very positive and active. Seven elements may help to make clear precisely what is involved.

1. Non-resistance is one aspect of the Biblical teaching on separation  from the world. One of the first things a saved person is commanded to do is to separate himself from the practices of this world. Paul admonishes him to be "not conformed to this world" (Rom. 12:2). This covers all practices of life that make up the pattern of this present evil age, which practices conceal the new nature within. Inasmuch as true Christians are "not of this world" (John 17:16), but have been chosen by Christ out of this world (John 15:19), it is the divine purpose to keep them from the evil in this world (John 17:15). One of those evils is the exercise of physical force to accomplish the purposes of life. This includes the use of physical force in times of peace and also in times of war.

2. It becomes clear from the basic injunction on separation that there is a definite separation of church and state according to the divine Word. Christ declared to Pilate, "My kingdom is not of this world" (John 18:36). Paul explained that all those who name the name of Christ and experience the miracle of regeneration have been translated into the kingdom of Jesus Christ (John 3:3,5; Col. 1:13). They are no longer of this world even as Christ is not of this world (John 17:16). They now have citizenship in heaven (Phil. 3:20 ASV), and it is their responsibility to live like pilgrims and strangers in this world (Heb. 11:8-16). Their conduct should be conditioned over the pattern of those who belong to another kingdom, the kingdom of the heavens.

3. Since the church and state belong to kingdoms or spheres of operation, the methods for defense and offense should also be different. Christ was so patently clear in addressing Pilate. "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" (John 18:36). This means that the believer is not free to employ physical force as a method of warfare. He cannot "war after the flesh: for the weapons of our warfare are not carnal" (2 Cor. 10:3-4). But this is not to depreciate the weapons available to the Christian, for they are "mighty through God to the pulling down of strongholds" (2 Cor. 10:4).

4. On the basis of the foregoing points, it follows that physical violence  is forbidden to believers as a method of accomplishing a purpose. A careful examination of Matt. 5:38-48 leads to the conclusion that physical violence is not Christian. In the light of the fact that the believer is urged to follow the example of Christ this conclusion is made even more emphatic (1 John 2:6). For we are exhorted "to walk even as he walked," and to "follow His steps: who did no sin, neither was guile found in His mouth: who, when He was reviled, reviled not again; when He suffered, He threatened not; but committed Himself to Him that judgeth righteously: who His own self bare our sins in His own body on the tree" (1 Pet. 2:21-24).

5. Where physical violence is forbidden for any purpose, it is made only too clear that believers have no right to use physical violence in the propaga­tion of the-Christian faith. This does not mean that believers are without power for accomplishing the task that has been committed to them. For the gospel itself is the power of God unto salvation (Rom. 1:16). As an added encouragement believers are instructed that "Ye shall receive power, after that the Holy Ghost is come upon you" (Acts 1:8). And this power provides the weapons of our warfare that are "mighty through God to the pulling down of strong holds" (2 Cor. 10:4). Whenever the church has turned aside from this equipment to the use of physical force to enlarge the borders of the church nothing but reproach and ruin followed in its wake.

6. What has been true in using physical force to extend the church, has also been true when the church joined the nations of the world in the exercise  of force. This situation has produced an incongruity that aroused defamation from even men of the world. If believers belong to the kingdom of Christ, then they do not belong to the kingdom of the world. And if it is wrong for be­lievers to employ physical force to advance spiritual interests, then it is also wrong for believers to join the world in the use of physical force to achieve temporal interests. The words of Christ come with tremendous power at this point. "If my kingdom were of this world, then would my servants fight . . but now is my kingdom not from hence" (John 18:36).

7. Lest the reader draw an incorrect conclusion, let it be said here that even though the believer is forbidden the use of physical force to accom­plish a temporal end, he is still obligated to exercise spiritual means to do  good and to bring blessing to others. Jesus left no doubt in the minds of His disciples both by example (1 Pet. 2:21-24), and exhortation (Matt. 5:38-48), and apostolic instruction, that believers are responsible to display good and stand against evil by spiritual means (Rom. 12:17-21; 13:8). While it is not easy to resist spiritual evil by spiritual means, Christians are left with no other alternative (James 4:7; 1 Pet. 5:9; Eph. 6:10-13).