“Put Your Sword Away!”
An excavation and commentary on the thread of nonviolent teaching throughout the Bible
Given the high propensity for American Christians (especially evangelicals) to own guns, it may seem absurd to claim that nonviolence — even in the face of danger — is God’s clear dream for humanity, as presented in the Bible (as well as many early patristic traditions). Even more assuredly, I would say that this peaceful dream was fully realized in the incarnate life of Jesus Christ and the Kingdom of God he established; thus, I believe it is an imperative for Christians to at the very least seriously reassess and evaluate their relationship with violence and the tools of violence, and to question their refusal to commit to nonviolence. Despite the historical and contemporary failure of the Church to live out this command of nonviolence, the command remains nonetheless.
I have provided numerous passages of scripture that I think are most clear and explicit about the importance of nonviolence to the life of Christians. I have divided these passages into three distinct categories: expressions of God’s hope for a nonviolent people in the Hebrew scriptures; Jesus’ teachings of nonviolence from the Gospels; commendations of nonviolence in the rest of the New Testament.
I’m aware of the danger of proof-texting, and I assure you that is not my intention here. This list of verses should be taken as a starting point for a defense of nonviolent Christian ethics and not as a final apologia itself. The best Biblical defense for peacemaking, I’m convinced, comes from reading the entirety of scripture guided by tradition and community and with the illumination of the Spirit.
God’s Hope for a Nonviolent People in the Hebrew Scriptures
When it comes to violence and the Old Testament, the most common association is the multitudes of wars and battles fought between the Israelites and their enemies. Despite the oceans of bloodshed in these pages, we can see a consistent theme of God desiring for his people to live peacefully.
I Chronicles 22:7–10
7 David said to Solomon, “My son, I had it in my heart to build a house to the name of the Lord my God. 8 But the word of the Lord came to me, saying, ‘You have shed much blood and have waged great wars; you shall not build a house to my name, because you have shed so much blood before me upon the earth. 9 Behold, a son shall be born to you; he shall be a man of peace. I will give him peace from all his enemies round about; for his name shall be Solomon, and I will give peace and quiet to Israel in his days. 10 He shall build a house for my name. He shall be my son, and I will be his father, and I will establish his royal throne in Israel for ever.’
God forbade King David from building the temple because he had “waged great wars” and had “shed so much blood… upon the earth.” Causing death has always been a blight against someone and was never a part of God’s ideal for humanity.
Psalm 33:16–17
16 A king is not saved by his great army;
a warrior is not delivered by his great strength.
17 The war horse is a vain hope for victory,
and by its great might it cannot save.
Followers of God should trust entirely in him, not in military power or fighting ability. You’ll notice that even when the Hebrew writers say that God ordered them into battle, they are still supposed to trust God to deliver them victory, rather than their military or arms.
Isaiah 2:4
He shall judge between the nations,
and shall arbitrate for many peoples;
they shall beat their swords into plowshares,
and their spears into pruning hooks;
nation shall not lift up sword against nation,
neither shall they learn war any more.
This is a powerful picture of God’s end for humanity, and it‘s an end that begins to be achieved with the inauguration of Christ’s Kingdom. The Church is (ideally) in the present what the whole world will become in the future; Christians are an inherently eschatological people. Just as the full realization of the Kingdom will see the eradication of violence in the world, there Church should eradicate violence among ourselves now.
Isaiah 9:2–6
2 The people who walked in darkness
have seen a great light;
those who lived in a land of deep darkness —
on them light has shined.3 You have multiplied the nation,
you have increased its joy;
they rejoice before you
as with joy at the harvest,
as people exult when dividing plunder.4 For the yoke of their burden,
and the bar across their shoulders,
the rod of their oppressor,
you have broken as on the day of Midian.5 For all the boots of the tramping warriors
and all the garments rolled in blood
shall be burned as fuel for the fire.6 For a child has been born for us,
a son given to us;
authority rests upon his shoulders;
and he is named
Wonderful Counselor, Mighty God,
Everlasting Father, Prince of Peace.
The coming of Jesus, the Prince of Peace, abolishes bloodshed. While this is not yet true of the world, it is a truth that the Church should live out now.
Micah 4:3–7
3 He shall judge between many peoples,
and shall arbitrate between strong nations far away;
they shall beat their swords into plowshares,
and their spears into pruning hooks;
nation shall not lift up sword against nation,
neither shall they learn war any more;4 but they shall all sit under their own vines and under their own fig trees,
and no one shall make them afraid;
for the mouth of the Lord of hosts has spoken.5 For all the peoples walk,
each in the name of its god,
but we will walk in the name of the Lord our God
forever and ever.6 In that day, says the Lord,
I will assemble the lame
and gather those who have been driven away,
and those whom I have afflicted.7 The lame I will make the remnant,
and those who were cast off, a strong nation;
and the Lord will reign over them in Mount Zion
now and forevermore.
Similar to Isaiah 2:4, this passage is another beautiful expression of God’s will for humanity. As members of the Kingdom, we are to live in accordance with his will for the world to see.
Zechariah 9:9–10
9 Rejoice greatly, O daughter Zion!
Shout aloud, O daughter Jerusalem!
Lo, your king comes to you;
triumphant and victorious is he,
humble and riding on a donkey,
on a colt, the foal of a donkey.10 He will cut off the chariot from Ephraim
and the war-horse from Jerusalem;
and the battle bow shall be cut off,
and he shall command peace to the nations;
his dominion shall be from sea to sea,
and from the River to the ends of the earth.
Verse 9 is obviously a prophecy referring to Jesus Christ, and his entrance into Jerusalem on Palm Sunday. In Verse 10, however, we see that following Jesus means manifesting the truth that he came, in part, to abolish violence. In so doing, the Church points to a future time and the full-and-final realization of God’s Kingdom.
Jesus’ Teachings of Nonviolence from the Gospels
Through the life of Christ, the Gospels perhaps give the most clear and explicit demonstration and picture of what humanity’s relationship with and view of violence should be.
Matthew 5:3–12
3 “Blessed are the poor in spirit, for theirs is the kingdom of heaven.
4 “Blessed are those who mourn, for they will be comforted.
5 “Blessed are the meek, for they will inherit the earth.
6 “Blessed are those who hunger and thirst for righteousness, for they will be filled.
7 “Blessed are the merciful, for they will receive mercy.
8 “Blessed are the pure in heart, for they will see God.
9 “Blessed are the peacemakers, for they will be called children of God.
10 “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.
11 “Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. 12 Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you.
According the Jesus himself, the blessed are the poor in spirit, the mourners, the gentle, the hungry and thirsty for righteousness, the merciful, the pure in heart, the peacemakers, and the persecuted. Every single one of these values is difficult (if not impossible) to reconcile with the use of violence — especially lethal violence.
Matthew 5:38–42
38 “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ 39 But I say to you, Do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also; 40 and if anyone wants to sue you and take your coat, give your cloak as well; 41 and if anyone forces you to go one mile, go also the second mile. 42 Give to everyone who begs from you, and do not refuse anyone who wants to borrow from you.
Referencing the old Mosaic Law’s allowance of proportional, retaliatory violence, Jesus then revokes that allowance. In fact, he not only revokes that allowance, but he extends the spirit of it be commanding us to be a people who don’t “resist an evildoer.” Aντιστῆναι (antistēnai), the Greek word translated as “not resist” does not imply simply doing nothing. Rather, it is a prohibition on responding in kind to an offense. When an evildoer uses violence against us or people we care about, of course we must do all we can to stop him, except using violence. The refusal to use violence in times when the world deems it necessary is a blatant contradiction of common sense — really, everything about this passage is contrary to the world’s common sense. This sort of nonsensicality is precisely gives the Christian life its radical, distinctive, and beautiful characteristics — and what it makes this path so profoundly difficult.
Matthew 5:43–46
43 “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ 44 But I say to you, Love your enemies and pray for those who persecute you, 45 so that you may be children of your Father in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous. 46 For if you love those who love you, what reward do you have? Do not even the tax collectors do the same?
The love of Christians is to be as indiscriminate as the rain that falls from the sky. This lack of discrimination extends to breaking down the barrier between family and enemy, so that we are to love our enemies and do good to them. Jesus explicitly says we must do this “so that you may be children of your Father in heaven.” Indiscriminate, Christ-like love is a condition for being a child of God.
Matthew 16:24–26
24 Then Jesus told his disciples, “If any want to become my followers, let them deny themselves and take up their cross and follow me. 25 For those who want to save their life will lose it, and those who lose their life for my sake will find it. 26 For what will it profit them if they gain the whole world but forfeit their life? Or what will they give in return for their life?
Even though Jesus could have utterly and easily defeated those arrayed against him, he choose the way of scourging, humiliation, and the cross. Christians must be willing to do likewise.
Matthew 26:50–53
50 Jesus said to him, “Friend, do what you are here to do.” Then they came and laid hands on Jesus and arrested him. 51 Suddenly, one of those with Jesus put his hand on his sword, drew it, and struck the slave of the high priest, cutting off his ear. 52 Then Jesus said to him, “Put your sword back into its place; for all who take the sword will perish by the sword. 53 Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels?
By almost any worldly standard, ancient or modern, Peter’s use of defensive violence is entirely justified, yet Jesus rebuked Peter and denounced his violent act. Christ disarmed Peter, and in doing so disarmed every Christian. Jesus had all the power in the whole cosmos available to him; if he’d wanted to crush them with violence, he could (and would) have. His refusal to wield this power in favor of manifesting unfathomably self-sacrificial love is an example for all who strive to live in God’s Kingdom.
Luke 6:27–37
27 “But I say to you that listen, Love your enemies, do good to those who hate you, 28 bless those who curse you, pray for those who abuse you. 29 If anyone strikes you on the cheek, offer the other also; and from anyone who takes away your coat do not withhold even your shirt. 30 Give to everyone who begs from you; and if anyone takes away your goods, do not ask for them again. 31 Do to others as you would have them do to you.
32 “If you love those who love you, what credit is that to you? For even sinners love those who love them. 33 If you do good to those who do good to you, what credit is that to you? For even sinners do the same. 34 If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive as much again. 35 But love your enemies, do good, and lend, expecting nothing in return. Your reward will be great, and you will be children of the Most High; for he is kind to the ungrateful and the wicked. 36 Be merciful, just as your Father is merciful.
37 “Do not judge, and you will not be judged; do not condemn, and you will not be condemned. Forgive, and you will be forgiven;
If the nonviolent message of this teaching could be more clear, I’m not sure how. Christian love must be radically different from the “common sense” love seen as normal by the world; Christian love should extend even — and especially — to our enemies.
I want to point out that Jesus explicitly says to do good to our enemies. This is one (of many) teachings where late-Augustine severely led astray the Western Christian tradition, by teaching that one can love an enemy while killing them for religious or even national causes. I would also be remiss not to note that the specific enemies Jesus was referring to here included those who would, in the near-future, burn alive the families of some of the people he was speaking to. And again, we see Jesus saying that if we love like this, then we will be children of God.
Luke 14:26–27
26 “Whoever comes to me and does not hate father and mother, wife and children, brothers and sisters, yes, and even life itself, cannot be my disciple. 27 Whoever does not carry the cross and follow me cannot be my disciple.
Given that Jesus explicitly commands Christians to uncoditionally love all, the order here to “hate” our family is obvious hyperbole. The function of this rhetoric is simply to draw attention to how incomparable are other allegiances should be to our allegiance to Christ. By pledging total allegiance to Christ, we are implicitly pledging to follow the way of the cross as well; Christians must, like Christ, be willing to die both at the hands of our enemies, and for our enemies, rather than use violence against them.
John 18:36
Jesus said, “My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jewish leaders. But now my kingdom is from another place.”
To draw a clear distinction between the Kingdom of God and the world, Jesus refers to his disciples refusal to use violence to defend him. Two millennia later, that Kingdom is still not of this world; thus, it follows that the Church must do as the disciples did in refuse to use violence in order to continue drawing that distinction.
New Testament Commendations of Nonviolence
Following in the example of Christ, the apostles continued to promote the critical place that nonviolence held in the witness of the Church and in Christian ethics.
Romans 12:17–21
17 Do not repay anyone evil for evil, but take thought for what is noble in the sight of all. 18 If it is possible, so far as it depends on you, live peaceably with all. 19 Beloved, never avenge yourselves, but leave room for the wrath of God; for it is written, “Vengeance is mine, I will repay, says the Lord.” 20 No, “if your enemies are hungry, feed them; if they are thirsty, give them something to drink; for by doing this you will heap burning coals on their heads.” 21 Do not be overcome by evil, but overcome evil with good.
All judgment belongs to God. The role of Christians is to love and serve all, including enemies, in any way possible, not to judge them ourselves. This is both a loving and humble position, and it breaches the possibility that our enemies will experience remorse and conviction for what they’re doing (“burning coals on their heads”). This loving humility is the means by which we achieve the ends of overcoming evil with good.
Romans 14:17–19
17 For the kingdom of God is not food and drink but righteousness and peace and joy in the Holy Spirit. 18 The one who thus serves Christ is acceptable to God and has human approval. 19 Let us then pursue what makes for peace and for mutual upbuilding.
Clearly, the pursuit of peace is central to the pursuit of Christ's Kingdom.
Ephesians 2:14–18
14 For he [Christ] is our peace; in his flesh he has made both groups into one and has broken down the dividing wall, that is, the hostility between us. 15 He has abolished the law with its commandments and ordinances, that he might create in himself one new humanity in place of the two, thus making peace, 16 and might reconcile both groups to God in one body through the cross, thus putting to death that hostility through it. 17 So he came and proclaimed peace to you who were far off and peace to those who were near; 18 for through him both of us have access in one Spirit to the Father.
In his death, his harrowing of Hades, and his resurrection Jesus founded a new humanity and demolished the divisions that fragmented us and nurtured our hostilities towards one another (and thus to God). This new humanity, under and in Christ, is therefore centered on peace, and it is the Church that is to manifest this new humanity until the full realization of the Kingdom.
Ephesians 5:1–2.
1 Therefore be imitators of God, as beloved children, 2 and live in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God.
The Greek word translated as “imitate” is μιμηταὶ (mimētai), which literally means to mimic — Christians should be mimics of Christ, and thus be imitating the way he loved humanity. Rather than using violence against his enemies, Jesus showed them love, even to the point of death. Likewise, this is what Christians are encouraged to mimic. And not only are we to just occasionally express this love, we are called to live in it; the love of Christ is to characterize every facet of our lives.
Ephesians 6:12
For our struggle is not against enemies of blood and flesh, but against the rulers, against the authorities, against the cosmic powers of this present darkness, against the spiritual forces of evil in the heavenly places.
Beings of “flesh and blood,” are not our enemies, and they’re not who we are called to struggle against. In fact, if it has “flesh and blood,” then that’s someone Christians should fight for by struggling against the spirit rulers of this oppressed world (the very rulers largely responsible for the divisions and violences afflicting us to begin with).
Hebrews 12:14
Pursue peace with everyone, and the holiness without which no one will see the Lord.
Pursuing peace is an integral part of achieving “holiness” — or sanctification, even deification — because it is a necessary distinction between Christians and the world.
James 3:17–4:1
3:17 But the wisdom from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without a trace of partiality or hypocrisy. 18 And a harvest of righteousness is sown in peace for those who make peace.
4:1 Those conflicts and disputes among you, where do they come from? Do they not come from your cravings that are at war within you?
If Christians rely on divine wisdom, we will be freed from worldly reliance on violence. Once free from that enslavement, we are called to sow seeds of peace and to nurture peace (thus, being peacemakers).
I Peter 2:21–24
21 For to this you have been called, because Christ also suffered for you, leaving you an example, so that you should follow in his steps.
22 “He committed no sin,
and no deceit was found in his mouth.”23 When he was abused, he did not return abuse; when he suffered, he did not threaten; but he entrusted himself to the one who judges justly. 24 He himself bore our sins in his body on the cross, so that, free from sins, we might live for righteousness; by his wounds you have been healed.
When confronted by enemies, Christians should follow the example of Jesus when he was confronted by (almost certainly) far more dangerous enemies — that is, the facing of something as horrific as crucifixion. Peter wrote this to Christians facing very real persecution and very possible death (as he was himself). Regardless of those circumstances, being Christian required them (and us) to imitate Jesus, including his abstinence from all violence and to trust God.
I Peter 3:8–17
8 Finally, all of you, have unity of spirit, sympathy, love for one another, a tender heart, and a humble mind. 9 Do not repay evil for evil or abuse for abuse; but, on the contrary, repay with a blessing. It is for this that you were called — that you might inherit a blessing. 10 For
“Those who desire life
and desire to see good days,
let them keep their tongues from evil
and their lips from speaking deceit;11 let them turn away from evil and do good;
let them seek peace and pursue it.12 For the eyes of the Lord are on the righteous,
and his ears are open to their prayer.
But the face of the Lord is against those who do evil.”13 Now who will harm you if you are eager to do what is good? 14 But even if you do suffer for doing what is right, you are blessed. Do not fear what they fear, and do not be intimidated, 15 but in your hearts sanctify Christ as Lord. Always be ready to make your defense to anyone who demands from you an accounting for the hope that is in you; 16 yet do it with gentleness and reverence. Keep your conscience clear, so that, when you are maligned, those who abuse you for your good conduct in Christ may be put to shame. 17 For it is better to suffer for doing good, if suffering should be God’s will, than to suffer for doing evil.
Once again, Peter is calling Christians who are facing brutal persecution to imitate Jesus in thought, in word, and in deed. By retaliating against evil with love, the Christian hope is that the Christ-like witness will convict persecutors, leading to repentance. Loving enemies, essentially, is the Christian way of serving them in order to set them free as we have been set free.
