THE PRINCIPLES OF THE DOCTRINE OF NON-RESISTANCE

THE PRINCIPLES OF THE DOCTRINE

 

 

Up to this point the explicit teaching of the Scriptures on the doctrine of non-resistance has been set forth. But certain underlying principles run through all the passages dealing with this subject. To these it is neces­sary to call the reader's attention.

1. The doctrine of non-resistance is Biblical and is clearly taught in the  Word of God. This was the practice of the early church up until 174 A.D. From that point on the changing circumstances of the Church and the traditions of men began to invade the thinking of believers. Except for isolated instances the church in general gradually drew away from the original position of the church as set forth in the New Testament. This situation continued through the Refor­mation and up until the Pietistic Movement in central Europe and England. With the Bible in the hands of more people, the doctrine of non-resistance was re­covered and in stronger form has been practiced by segments of the Christian Church up to the present.

2. There are four passages in the New Testament that treat this matter  specifically. Matt. 5:38-48 provides the basis for the name given to this doctrine. This passage was given to limit the extent of retaliation in the exercise of justice. It is so much a part of the old nature to requite a wrong with more than one has suffered that in the Old Testament, and now repeated in the New Testament, requital is not to go beyond the extent of the wrong. In fact, in place of requital, there is to be good imparted on the part of the believer to his enemy. This is Christ-like and Christian. The Luke passage (Luke 6:27-36) parallels the one in Matthew except that it gives a larger emphasis on the positive side of communicating good to the enemy. Paul touches on this subject in his letter to the Romans: "Avenge not yourselves, but rather give place unto wrath . . . Owe no man anything, but to love one another" (Rom. 12:19-21; 13:8). To support his instruction on this point, Peter cites the example of Christ (1 Pet. 2:18-24).

3. On the basis of these Scriptures, four observations need to be called  to the attention of the reader.

(1) Spiritual principles for guiding the believer are set forth in these Scriptures. Strict retaliation was provided for and permitted under the Old Testament Law (Exod. 21:23-25). This is repeated in the Sermon on the Mount.

But even this was not the highest and best method of social justice. If there was to be the highest measure of good come to everyone, it must be recognized that underlying the Old Testament law there was the second great commandment:

"Thou shalt love thy neighbor as thyself" (Lev. 19:18; Matt. 22:39). Jesus emphasized this in His teaching. Under grace the whole motive of social relations is changed. The Author of the law has come, and seeing how utterly men have misunderstood and misused the law, He now opens His mouth and declares:

"But I say unto you, Resist not him that is evil" (Matt. 5:39 ASV). That which was implicit in the Old Testament Law is now made explicit in His teaching.
Vengeance belongs to the Lord (Rom. 12:19), and believers are exhorted to love their enemies (Matt. 5:38-48; Luke 6:27-36; Rom. 12:19-21;13:8-14; 1 Pet. 2:1-24).
         (2) In every one of these Scriptures the subject and emphasis is upon the personal conduct of individual believers. The very nature of each exhorta­tion is such that only individual believers could be under consideration and could respond to the teaching. These commands are not delivered to groups, or to congregations, or to governments, or to nations. Any careful examination of the language makes this a necessary conclusion. The "whosoever" or "If any man" individualizes the command. And even if these expressions did not appear, and a whole congregation was being addressed, the only way for these exhortations to be carried out would be by personal effort of the individual believer. The individualizing of the application of these Scriptures makes application to governments and nations wholly illogical. Never is the message of the New Tes­tament directed to unregenerate governments of the world.
       (3) In every one of these Scriptures some aspect of the exercise of  physical force is under consideration. Resistance against spiritual evil is not in view here, though it is certainly discussed at length in many other places in the New Testament. In every case where spiritual evil is the subject of dis­cussion believers are called upon to resist it, and to do so in a spiritual way (Eph. 6:10-13; Jas. 4:7; 1 Pet. 5:9). Overcoming physical evil with spiritual good is the thrust of these passages.
       (4) Moreover, these Scriptures set forth spiritual ideals which will be universally realized when the Kingdom of God is established in the earth. Today Christ is calling out a spiritual aristocracy who will someday experience the Kingdom in its physical reality. But inasmuch as they are now subjects of that kingdom, they should display the spiritual characteristics that will someday be universally realized (Matt. 5:3; Luke 6:20). Possessing a "blessed" or "born-again" nature constitutes the right to enter that kingdom. And if this nature is present then it ought to exhibit the characteristics now. The night of sin is far spent and the day is at hand, so true believers ought to be living in non­conformity with the world and as strangers and pilgrims in the earth (Rom. 13:11-12 1 Pet. 2:11). The coming of Christ and the establishing of His kingdom in the earth is strong incentive to display the spiritual characteristics now. The world has seen so little of these traits that Christianity is seen as an impotent and false religion because of the flesh traits they see being displayed in those calling themselves followers of the Teacher and the Lord of John 13:13.

4. The obligations of non-resistance are laid upon believers only. Let the reader go back over the various passages instructing in the area of non-resistance and it will be perfectly clear that each passage is directed to the people of God. The "blessed" people are those to whom Christ directs His word as set forth in Matthew 5:3-10 and in Luke 6:20. The word "blessed" in the original relates to character, condition, consciousness within, and not to a bestowal of blessing from without. It is almost comparable with the expression "born-again." It is used especially to describe the nature of God (1 Tim. 1:11; 6:15). The descriptions "brethren" and "dearly beloved" denote the people to whom Paul wrote (Rom. 12:1, 20). And Peter certainly had Christians in mind when he addressed the "dearly beloved" and insisted that they should deport themselves as "strangers and pilgrims" in the earth (1 Pet. 2:11).

(1) It follows then that the Scriptures were not in any sense directed toward unsaved men. The only way that the Scriptures could possibly reach the unbelieving world is through the ministry of the saved. It is this way that the warning of impending judgment reaches lost men, and it is saved men who communicate the gracious entreaty of Christ to be saved. If they respond to the warning of judgment and the invitation to be saved, then the New Testament speaks to them directly. But in such instances they now belong to that group who are constituted the children of God. To them in this changed spiritual condition the obligations of non-resistance are then directed. Thus the Bible is always and primarily a message for the people of God, instructing them in what to be­lieve, exhorting them to walk according to the truth, and encouraging them in the midst of trial and suffering. If this fact is comprehended it will safe­guard the believer from some of the errors that are prevalent today, some of which bear upon the doctrine of non-resistance. It will become clear that the specific Scriptures on non-resistance, and for that matter all the rest of the New Testament, make no provision for present-day pacifism which includes unbe­lievers, whether it appears in political, social, or theological form.

(2) Moreover, the doctrine of non-resistance is not a plank in some  political platform. Examine the passages to which continuous reference has been made and it will become clear that the writers were not setting one form of government over against another or one nation over against another. In the same context of some of these passages the writer is enjoining believers to be subject to the government under which they live. Christ urges Jews to "render therefore unto Caesar the things which are Caesar's," but while doing that, not to forget to render "unto God, the things that are God's" (Matt. 22:21). Paul also speaks in the same vein. "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" (Rom. 13:1). And Peter follows the same pattern in exhorting believers: "Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king as supreme; or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well . . . Honor the king" (1 Pet. 2:13-14,17). This means then that non-resistance is a spiritual principle intended for individual believers under any form of govern­ment.

(3) Again it must be recognized that non-resistance is not a part of  some merely social program. No careful student of the Scriptures will deny that non-resistance has social implications. The very nature of non-resistance is intended to be felt in the social realm. But on the other hand, the doctrine of non-resistance is not primarily and merely social. The primary and basic significance of non-resistance is spiritual, and the social is merely the outward display and the spiritual by product. For instance, the purpose of Matthew 5:38-48 is to demonstrate that those who practice nonresistance are "blessed" (Matt. 5:3-10), that is, born-again people who are the children of God (Matt. 5:45). Luke emphasizes the same thing (Luke 6:27-36). Paul's instruction on dealing with enemies (Rom. 12:19-21) is to display the fact that believers do not belong to this world (Rom. 12:2). Peter's injunction harmonizes with the preceding Scriptures that Christians should regard themselves as strangers and pilgrims in this present world system (1 Pet. 2:11).

(4) In addition to the above, non-resistance is not a chance inconsis­tency in the New Testament theological system. Some religious groups have a sound theological system until they reach the point of non-resistance. At this point they lose sight of the system they have affirmed. The system clearly argues for the separation of church and state, but at this point they project the church and believers back into the state. They do not see that the kingdom of Christ and the kingdom of this world operate in two different spheres. Non-­resistance is claimed by them to be for nations of the world and for human governments during this age. It appears that they do not have a clear picture of the prophetic program for the future. They expect man to be the great factor in the establishing of the Kingdom of God in the earth. But in the teaching of Christ, Paul and Peter, it is clear that the kingdom of God would be established by the supernatural, catastrophic, and sovereign appearing of the great God and Savior Jesus Christ. This method of setting up the kingdom will be necessary because human government will resist the grace and love of God to the last. Even men belonging to the professing but false church will join in one last great religious rebellion of the end time (2 Thess. 2:3).

This leaves the doctrine of non-resistance right where the writers of the New Testament intended it should be; namely, a spiritual principle to be exer­cised by the people of God in the midst of this wicked and gainsaying world. Whenever an entire nation reaches the point that all within its boundaries are Christian, and everyone is practicing the principle of non-resistance, it may be fairly concluded that the kingdom of God has been established in the earth. This will be true only when Christ has returned to earth and by His almighty power has set up His kingdom and purged out all those unfit for His kingdom (Matt. 13:37-43; 25:31-46 NASB).

5. The doctrine of non-resistance harmonizes with the entire teaching of  the New Testament. Non-resistance is a part of that perfect, systematic, logical system. This commends itself to the thinking Christian.

(1) This doctrine harmonizes with the life and ministry of Christ while on earth. His name was called Jesus because He would save His people from their sins (Matt. 1:21). At His coming there was good news for all people (Luke 2:10-11). He came to seek and save the lost (Luke 19:10). He came to save and not to destroy (Luke 9:54-56). He went about doing good and healing (Acts 10:38). When He was reviled He did not respond in kind . . . "but bare our sins in his own body on the tree" (1 Pet. 2:21-24). This is enough to show that the whole life and ministry of Christ was one of non-resistance. And then believers are exhorted to follow His example (1 Pet. 2:21), and to walk as He walked (1 John 2:6).

Only upon two occasions does it appear that Christ seemed to follow a course inconsistent with His regular pattern of life. These relate to the cleansing of the temple (John 2:13-16; Matt. 21:12-13). But on these occasions it has not been conclusively proven that he exercised physical force upon men. He did upon the beasts, but nothing indicates that men were the objects of physical force. But if He did, it is to be explained that He was exercising the sovereign authority of His Messianic office, giving men a foregleam of the vengeance He will inflict when He comes again to execute divine wrath. In His sovereign office as Messiah, believers have nothing in common with Him.

(2) This doctrine harmonizes with the divine program of eschatology set forth in the Bible. Eschatology is that system of teaching which outlines the various events with which the present age will come to its close. At that time the day of man will be terminated and the day of the Lord will be ushered in. During the day of man, God is permitting men to go their way, but offering them His grace and love. But at Christ's coming the Lord will take full charge of events. The saved will be raptured into the presence of Christ (1 Thess. 4:13-18). Vengeance will be meted out upon the wicked (Rom. 12:19; 1 Thess. 4:6; Heb. 10:30; 2 Thess. 1:5-9; Jas. 5:7-9). This recompense upon the wicked will be effected at the coming of Christ in glory (Rev. 19:11-21). Because vengeance is yet future, it is right that believers should be patient unto the coming of the Lord (Jas. 5:7-9). It is therefore perfectly proper for believers to practice nonresistance as they look for the soon return of Christ and the execu­tion of vengeance.

(3) It is a striking fact that this doctrine harmonizes with the great  plan Christ laid out for His church during this age. Anything that would contradict, contravene, or counteract that plan should be regarded as inconsis­tent and inimical to the program of Christ. Opposition to non-resistance prevents the realization of that program and believers ought to avoid such. Witnessing for Him to the salvation of souls is one aspect of His program (Acts 1:8; Matt. 28:19-20). This is the supreme business of the Church. Inasmuch as the kingdom was to be delayed for some time, the interim was to be filled with witnessing in preparation for that event. Witnessing was for the purpose of gathering out an aristocracy for that kingdom, an aristocracy from all the nations of the world. To this task believers were to give themselves unreserv­edly. Military service would exhaust their time and effort, but non-resistance would provide for them opportunity to obey this command of the Lord. But in addition to witnessing the believer is called to conduct like that of Christ. Non-resistance is one of the things Christ laid upon believers to observe (Matt. 28:20). Any system that introduces the believer into a course of conduct utterly opposed to what Christ taught cannot be regarded as right and good and proper, nor consistent with what Christ commanded. Moreover, believers were enjoined to point men to the coming of Christ when the ideals and hopes of men will be realized. He is preparing a home for the saved where all sorrow will vanish away and the deepest joy will be experienced (John 14:1-3). Affections should therefore be set on things above, especially upon Him, for with Him the sons of God will be manifested in glory (Col. 3:1-4). And at last the eternal city with foundations, whose builder and maker is God, will be realized in the earth (Heb. 11:10, 13-16; 13:13-14). The puny efforts of men expended, in war will never achieve this. How logical then for believers to reserve all their efforts for the realization of this goal by following the command of Christ in non-resistance.

(4) It is an amazing thing to note also that the doctrine of non-resistance harmonizes with various commands Christ gave to believers and which could  not otherwise be carried out. These commands are far more numerous than those that have already been discussed. It will be sufficient to cite a few at this point. The doctrine of non-resistance harmonizes with the command of Christ for believers to love their enemies (Matt. 5:44; Luke 6:27; Rom. 12:20; 13:8-10), with the responsibility to return good for evil (Rom. 12:17,21; 1 Pet. 3:9), to do good to all men (Rom. 12:17; Gal. 6:10), to make no provision for the flesh (Rom. 13:13-14), and to follow after things which make for peace (Rom. 12:18; 14:19).

6. The doctrine of non-resistance rests upon certain important underlying  principles. Though there are undoubtedly more, I name six at this point.

(1) The kingdom of Christ is not of this world, and therefore the subjects of this kingdom should not employ force to maintain it. "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" (John 18:36). The nature and source of this kingdom together with those who are subjects of it all argue for some method other than physical violence for defending it.

(2) The Spirit of Christ is not of this world, and therefore those who possess that Spirit cannot use carnal methods to preserve it. James and John requested the privilege of calling down fire on the enemies of the Lord in Samaria, as Elijah did, "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" (Luke 9:52-56). One of the firstfruits of the. Spirit is peace, and those who possess that. Spirit should be peacemakers (Gal. 5:22; Matt. 5:9). It should therefore be impossible for men who possess the Spirit to take up arms in hostility.

(3) The purpose of Christ is not of this world, for He did not come to destroy men's lives, but to save them (Luke 9:56). If Christians, promote that purpose they cannot possibly take the lives of men physically. Taking life is taking that which men hold most precious, and it is taking away the opportunity for hearing the word of Christ and being eternally saved from both physical and spiritual ruin.

(4) The methods of Christ are not of this world, for He does not use carnal weapons in His warfare. "For though we walk in the flesh, we do not war after the flesh: (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;)" (2 Cor. 10:3-4). Probably no one has ever yet endured more reviling and persecution from men than Christ. And yet never once did He resort to carnal weapons for defense. As a class of individuals the same things may be said of Christians down across the centuries.. They have won their battles by the message of grace, and by their gracious manner of life.

(5) The evaluations of Christ are not of this world, for He penetrates to the ultimate meanings of life. "For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it" (Mark 8:35; John 12:25). The sense of these passages is ulti­mately spiritual, but the outcome turns on the attitude one takes toward life in this world and the methods he uses to save that life. If life in this world is more important than life with Christ, then he belongs to this world and will employ the methods of this world to save it, but the outcome will be loss of life both physically and spiritually. On the other hand, if one is willing to lose life physically for the sake of Christ and His gospel, he will use the methods of Christ, and the outcome will be the saving of life both physically and spiritually.

(6) The protection of Christ is not of this world, but is heavenly, eternal, and divine. Protection operates within the sphere of and the control of the sovereign will of God. Even though Christ was in the hands of hostile Jews He could encourage His disciples by saying, "Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? But how then shall the scriptures be fulfilled, that thus it must be?" (Matt. 26:53-54). Christ came to fulfill the will of God and at this point it meant that He must die (Matt. 20:28).

But in the case of others it was the will of God to protect by various means. He rescued Peter from prison by angelic intervention (Acts 5:19); later Peter and John were saved by public sentiment (Acts 5:26); and still later they were saved by the fallacious reasoning of a great Jewish teacher (Acts 5:38-39). The twelfth chapter of Acts recounts how God allowed one apostle to suffer martyrdom (Acts 12:2), but Peter was saved from death by the prayers of the saints (Acts 12:3-17).

Those who practice non-resistance are in the center of God's perfect will. The outcome rests with Christ. Some may have to pay with their lives for the privilege and determination to follow the commands of Christ. Others may be rescued from mortal danger by various and sundry means under the control of Christ. But in either case the obedient servant will bear a vigorous and lasting testimony to the grace of God.