Self-defense may actually result in one of the greatest examples of human love. Christ Himself said, "Greater love has no one than this, that he lay down his life for his friends" (John 15:14). When protecting one's family or neighbor, a Christian is unselfishly risking his or her life for the sake of others.
Theologians J. P. Moreland and Norman Geisler say that "to permit murder when one could have prevented it is morally wrong. To allow a rape when one could have hindered it is an evil. To watch an act of cruelty to children without trying to intervene is morally inexcusable. In brief, not resisting evil is an evil of omission, and an evil of omission can be just as evil as an evil of commission. Any man who refuses to protect his wife and children against a violent intruder fails them morally."
Prior to His crucifixion, Jesus revealed to His disciples the future hostility they would face and encouraged them to sell their outer garments in order to buy a sword (Luke 22:36-38; cf. 2 Corinthians 11:26-27). Here the "sword" (Greek: maxairan) is a dagger or short sword that belonged to the Jewish traveler's equipment as protection against robbers and wild animals. A plain reading of the passage indicates that Jesus approved of self-defense
In terms of following Christ's example, one must remember that His personal nonresistance at the cross was intertwined with His unique calling. He did not evade His arrest because it was God's will for Him to fulfill His prophetic role as the redemptive Lamb of God (Matthew 26:52-56). During His ministry, however, He refused to be arrested because God's timing for His death had not yet come (John 8:59). Thus, Christ's unique nonresistance during the Passion does not mandate against self-protection.
TURN THE OTHER CHEEK" ALWAYS? It is true that Jesus said to turn the other cheek in Matthew 5:38-42. However, many scholars do not believe pacifism (or nonresistance) is the essential point of His teaching in this passage. These scholars do not believe Jesus was teaching to "turn the other cheek" in virtually all circumstances. Even Christ did not literally turn the other cheek when smitten by a member of the Sanhedrin (see John 18:22-23).
The backdrop to this teaching is that the Jews considered it an insult to be hit in the face, much in the same way that we would interpret someone spitting in our face. Bible scholar R. C. Sproul comments: "What's interesting in the expression is that Jesus specifically mentions the right side of the face [Matthew 5:39]....If I hit you on your right cheek, the most normal way would be if I did it with the back of my right hand....To the best of our knowledge of the Hebrew language, that expression is a Jewish idiom that describes an insult, similar to the way challenges to duels in the days of King Arthur were made by a backhand slap to the right cheek of your opponent."
If a thief be found breaking up, and be smitten that he die, there shall no blood be shed for him. If the sun be risen upon him, there shall be blood shed for him.... (Ex. 22:2-3)
At the heart of the debate over gun control is the issue of self-defense. Citizens may desire gun ownership for hunting and recreation, but the primary reason for owning a gun is self-defense against criminals and a tyrannical government.
Therefore, any biblical text that deals with the right of self-defense is central to determining the right of gun ownership under God's law. Perhaps the most crucial text to address the right of self-defense is Exodus 22:2-3.
This Scripture appears in that portion of the Pentateuch known as "The Book of the Covenant" (Ex. 21-23). The Book of the Covenant follows the declaration of the Ten Commandments, and provides a concrete application of the principles of truth and justice contained in the Ten Commandments by means of "statutes and judgments."
The context of Exodus 22:2-3 is dealing with theft and restitution. Within this discussion of theft, the case of a thief breaking in is presented. In this case law two scenarios are given.
In the first a thief is "found breaking up," that is, breaking in by breaking up the roof, the window, or the door during the night hours. Thus we have a forced entry into the house (or property) that is discovered by the owner. The owner responds to this threatening situation (for in the dark he knows not the intent, identity, or arms of the intruder) by killing the robber, presumably with some sort of weapon. The declaration of God's law is that in these circumstances the owner is innocent of any wrongdoing, and is fully justified in using lethal force to defend himself and his family.
The second instance involves a thief "breaking up" under different circumstances. In this case, it is during the daylight hours, and presumably, the owner can identify the intentions of the intruder and see that he is unarmed and poses no threat to life or limb, but is a mere thief. Yet, in spite of this the owner kills the thief. In these circumstances the owner who uses lethal force is guilty of a crime. This was not an act of self-defense (for he was not attacked or threatened) but an act of brutality against an unarmed man whose only intention was the theft of property. The penalty for theft was restitution, not death. Thus, this is a case of the unauthorized taking of human life, and is, therefore, murder, punishable by death. God's law authorizes the protection of life by deadly force if necessary, but His law does not permit the defense of property in the same manner.
It is important to note that the case presented here of a thief breaking in involves the shedding of blood. Therefore, this case law is an application of the righteousness of the Sixth Commandment, "Thou shalt not kill." Consequently, the biblical law of self-defense empowers us to defend our lives against wicked men who hate God, His law, and the life of their neighbor. We may assume that those who threaten us with bodily harm or weapons hold the life God has given us in contempt, and, therefore, we may defend ourselves against such evil even to the point of killing our assailant.
In conclusion, let us consider the implications of Exodus 22:2-3 for the right of self-defense.
This case law establishes the righteousness of self-defense. God's law permits a man to defend himself and his family. This defense may require the use of deadly force, and this certainly implies the use of weapons.
A man is justified in defending himself whenever he is attacked or his life endangered. If a man is not guilty of any crime for slaying an intruder on the mere supposition that he may be armed or pose a threat to him or his family, how much more does the law of God authorize self-defense against an armed assailant who definitely threatens bodily harm.
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Pastor John Lopez holds the prestigious rank of full instructor in Jeet Kune Do Concepts, Filipino Kali and Rapid Assault Tactics under Sifu Paul Vunak and Guro in Kali Silat under Guro Greg Alland.
Classes are sat from 9 AM to 12 PM and Sun from 9 AM to 10 :30
