The Pacifism of Jesus

“I cannot serve. I cannot do evil. I will not be a soldier of this world. I am a soldier of Christ”
– St Maximillian

“You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven.” (Matt 5:43-45)
These words echo through history, presenting a radically different path—a new worldview and an entirely countercultural approach to handling our most challenging relationships. Jesus calls us to live in a way that defies natural human instincts, choosing love over retaliation, blessing over cursing, and prayer over bitterness. It is a call to reflect God’s own character, to be true “sons of the Father”.

For this reason, some have called Matthew 5 and 6 the “new constitution” and “bill of rights” of the Jesus movement. This passage isn’t merely a lofty ideal; it lays out a foundational ethic that underpins the Kingdom of God, revealing how followers of Christ are to navigate hostility and opposition in a world that often responds with force and division.

The question of whether taking up arms is ever biblically justified has stirred intense debate for centuries, with deeply rooted arguments on all sides. I don’t claim to provide the final answer here, but I encourage every believer to engage deeply with the Word of God. Seek understanding and discernment, guided by Scripture and sound reading on this matter, to form a thoughtful, biblically grounded approach to confronting the reality of evil.

May The Church Take Up Arms?

More directly, who specifically may take up arms? As we explore the Scriptures in this chapter, it becomes clear that the church is not called to take up arms or employ military force. This responsibility, according to Scripture, is entrusted to the government, which exists to protect and serve its citizens.

While Christians may feel led to serve in the military as they would in any profession, this calling is personal, not institutional. We see this in John the Baptist’s interaction with soldiers who sought guidance after their baptism: “Likewise the soldiers asked him, saying, ‘And what shall we do?’ So he said to them, ‘Do not intimidate anyone or accuse falsely, and be content with your wages.’” (Luke 3:14) Notably, John did not instruct them to abandon their roles as soldiers. Rather, he urged them to serve with integrity and humility.

For the church as a divine institution, however, it would be contradictory to preach new life to humanity on one hand and, on the other, to be involved in taking life. The church’s mission is to be a community of peacemakers (Matt. 5:9), agents of reconciliation (2 Cor. 5:18), Spirit-filled believers (Acts 1:8), wielders of Christ’s authority to cast out demons (Luke 10:19), and servants who heal the sick and preach the gospel to the poor (Mark 16:17-20). This authority is a gift of the Spirit, not the “strong arm of the flesh” (Zech. 4:6).

History reminds us of the dangers when the church conflates its mission with warfare. The most tragic chapters in church history have often involved its alignment with physical violence, as in the Crusades and various European religious wars. Such actions conflict with Christ’s mission and undermine the church’s role as a beacon of hope and peace. Thus, while individual believers may serve honorably in the armed forces, the church as an institution must remain focused on its higher calling to bring spiritual transformation, not physical confrontation.

Does this principle apply to individual church members? Not entirely, as we each carry unique responsibilities, occupations, and societal roles. There may be situations where one feels compelled to carry a weapon for self-protection, yet this raises a deeper ethical question: can we truly protect ourselves without intending to take a life? If we buy a weapon, are we ready to face the gravity of such a decision? In South Africa’s harsh reality, we’re painfully aware of the unrestrained cruelty that criminals can inflict on the defenseless, underscoring the importance of vigilance and discernment.

Interestingly, debates around firearms often reveal a “make-my-day” attitude from those advocating for self-arming, yet people who’ve faced life-threatening situations emphasize the unpredictability of such encounters—situations escalate far faster than most anticipate, regardless of training. Experts advise proactive measures: being mindful of crime hotspots, avoiding risky times and locations, securing our homes, and having contingency plans. For home safety, SAPS recommends installing a security gate within the house to safeguard family members in their bedrooms during a break-in.

If the church is not called to take up arms, then who is responsible for society’s protection against inherent dangers? Scripture makes it clear that this responsibility lies with the government, which is charged with upholding order and protecting its citizens from lawlessness (Rom. 13:1-4; 1 Pet. 2:13-17; 1 Tim. 2:1-2). This duty is foundational to the purpose of our taxes. As Christians, we have a role not only in respecting governmental authority but also in holding it accountable to fulfill this essential task.

Additionally, we are called to support and uplift those who serve as law enforcers. By praying for them, encouraging them, and finding practical ways to assist, we acknowledge their challenging role and contribute to a stronger, more just society. Through these efforts, we partner in promoting peace without compromising our Christ-centered convictions.

God Uses Governments To Execute Punishment

“For rulers are not a terror to good works, but to evil. Do you want to be unafraid of the authority? Do what is good, and you will have praise from the same. For he is God’s minister to you for good. But if you do evil, be afraid; for he does not bear the sword in vain; for he is God’s minister, an avenger to execute wrath on him who practices evil.” (Rom. 13:3-4)

“Therefore submit yourselves to every ordinance of man for the Lord’s sake, whether to the king as supreme, or to governors, as to those who are sent by him for the punishment of evildoers and for the praise of those who do good. For this is the will of God, that by doing good you may put to silence the ignorance of foolish men— as free, yet not using liberty as a cloak for vice, but as bondservants of God. Honor all people. Love the brotherhood. Fear God. Honor the king.” (1 Pet. 2:13-17)

“Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence.” (1 Tim. 2:1-2)

Early Christians’ Standard

Paul speaks directly to the Christians in Rome, repeating Jesus’ teachings on peace, even when they couldn’t count on the pagan government for protection. In fact, they faced cruel and constant persecution. This makes his words even more powerful, showing how faith calls us to a higher way, regardless of the circumstances.

The recent movie Apostle Paul shows this vividly. It portrays how early Christians, despite intense suffering, stayed true to Jesus’ message of love and forgiveness. Their example teaches us that the call to peace isn’t about comfort or security but about a commitment to follow Christ no matter the cost.

“Repay no one evil for evil. Have regard for good things in the sight of all men. If it is possible, as much as depends on you, live peaceably with all men. Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, “Vengeance is Mine, I will repay,” says the Lord. Therefore “If your enemy is hungry, feed him; If he is thirsty, give him a drink; For in so doing you will heap coals of fire on his head.” Do not be overcome by evil, but overcome evil with good.” (Rom. 12:17-21)

This is the true power of the church!!

A powerful example of forgiveness and reconciliation is Coventry Cathedral, which was almost completely destroyed during the German air raid on Coventry on November 14, 1940. The morning after the bombing, Rev. Arthur Philip Wales found several large, hand-forged medieval carpenter’s nails scattered in the ruins. Inspired, he bound three nails together with wire, forming a Latin cross, and presented it to the Bishop of Coventry, Mervyn Haigh.

Provost Richard Howard later had the words “Father Forgive” carved into the wall behind the altar in the ruined cathedral, while two charred beams, fallen in the shape of a cross, were raised among the rubble. Today, Coventry Cathedral is renowned for its international ministry of reconciliation, bearing witness to the power of forgiveness over retaliation. (footnote https://en.wikipedia.org/wiki/Coventry_Cross_of_Nails)

No book in the New Testament gives clearer guidelines than Peter. Christians should expect persecution. As members of a spiritual army, we do not fight with earthly weapons (2 Cor. 10:3-5). Nor is our wrestling against flesh and blood (Eph. 3:12).

“For this is commendable, if because of conscience toward God one endures grief, suffering wrongfully.” (1 Pet. 2:19)

“For what credit is it if, when you are beaten for your faults, you take it patiently? But when you do good and suffer, if you take it patiently, this is commendable before God.” (1 Pet. 2:20)

“not returning evil for evil or reviling for reviling, but on the contrary blessing, knowing that you were called to this, that you may inherit a blessing.” (1 Pet. 3:9)

“But even if you should suffer for righteousness’ sake, you are blessed. “And do not be afraid of their threats, nor be troubled.” (1 Pet. 3:14)

“For it is better, if it is the will of God, to suffer for doing good than for doing evil.” (1 Pet. 3:17)

“but rejoice to the extent that you partake of Christ’s sufferings, that when His glory is revealed, you may also be glad with exceeding joy.” (1 Pet. 4:13)

“If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you. On their part He is blasphemed, but on your part He is glorified.” (1 Pet. 4:14)

“Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in this matter.” (1 Pet. 4:16)

“Therefore let those who suffer according to the will of God commit their souls to Him in doing good, as to a faithful Creator.” (1 Pet. 4:19)

The early church also did not rely on armed self-defence (Acts 4:29-31; 5:40-41; 8:1-3; 9:1-2; 12:1-5).

Some want to use the following verse to justify the purchase of weapons:

“…Then He said to them, “But now, he who has a money bag, let him take it, and likewise a knapsack; and he who has no sword, let him sell his garment and buy one…” (Luke 22:35-38). Jesus is not commanding his disciples to arm themselves here. Two swords are enough, He answers. He later condemned the use of a sword when Peter cuts off the ear of the high priest’s servant (Luke 22: 49-51). “Put your sword in its place, for all who take the sword will perish by the sword” (Matt. 26:52). Jesus is very practical, two swords are enough, for self-protection, but do not prepare and go and make for war.

Hacksaw Ridge

An extraordinary true story is that of Desmond T. Doss, a conscientious objector who, without firing a single shot, saved 75 men during the brutal Battle of Okinawa in World War II. Although he believed the war was just, he held firm to his conviction that killing was wrong. Doss became the only American soldier in World War II to serve on the frontlines without a weapon. As a medic, he repeatedly risked his life to evacuate wounded soldiers from enemy territory, braving relentless gunfire. His courage and commitment to his beliefs earned him the Congressional Medal of Honor, making him the first conscientious objector in history to receive this honor. ^[1]

Jesus Preaches & Lives Pacifism Very Clearly

“But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also.” (Matt. 5:39)

“But love your enemies, do good, and lend, hoping for nothing in return; and your reward will be great, and you will be sons of the Most High. For He is kind to the unthankful and evil. Therefore be merciful, just as your Father also is merciful.” (Luke 6:35-36)

A situation arose in which a woman was unlawfully convicted according to her sin. She committed adultery and was caught red-handed. Jesus does not execute earthly judgment: “…He said to her, “Woman, where are those accusers of yours? Has no one condemned you?” She said, “No one, Lord.” And Jesus said to her, “Neither do I condemn you; go and sin no more.” (John 8:1-11)

“For God did not send His Son into the world to condemn the world, but that the world through Him might be saved.” (John 3:17)

“Do not be overcome by evil, but overcome evil with good.” (Rom. 12:21)

Jesus compares harboring anger toward a brother to the act of murder itself. (Matt. 5:21-22)

The Golden Rule

The golden rule: “Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets” (Matt. 7:12).

The church’s mission is clear: make disciples, do good, heal, teach, build, nurture, bless, empower, care for. The church cannot do the above and simultaneously be the instrument of punishment.

Pacifism does not equate to weakness—quite the opposite! Mahatma Gandhi demonstrated its profound strength by leading India to independence from British rule through nonviolent resistance. His commitment to nonviolence, or ahimsa, was rooted in the belief that true power lies in moral conviction, not physical force. Through peaceful protests, boycotts, and acts of civil disobedience, Gandhi showed that even the mightiest empires could be challenged without resorting to violence. The spinning wheel, which remains on the Indian flag today, symbolizes this movement, representing self-reliance, unity, and the quiet but unbreakable strength of nonviolent resistance. Gandhi’s example shows that pacifism can be a formidable force for justice and lasting change.

Our approach is to engage conflict wisely and constructively. Dr. Marshall B. Rosenberg’s book, Nonviolent Communication: A Language of Life, illustrates how we can shape our lives, relationships, and communities to reflect our deepest values. Rosenberg, a renowned mediator who has worked extensively in high-conflict areas like the West Bank and Israel, advocates for a communication style that fosters understanding and harmony.

Imagine if every child were taught conflict management in school, learning skills to de-escalate verbal disputes before they become physical. Most people shy away from conflict, yet it’s essential to recognize that healthy communication has boundaries and respect. We can’t always say exactly what we feel, nor should we remain silent; effective communication is about choosing words that lead to clarity and connection. See an example of this method of communication, to disarm bullying.

Instead of passively waiting for harm, we proactively demonstrate God’s love and goodness wherever we go (Acts 10:38), living out a faith that overcomes division with grace and wisdom.

Jesus’ Future Military Righteous Judgment as Judge Of All Wrong

In stark contrast to Jesus’ earthly ministry of pacifism, humility, grace, and mercy, is the portrayal of His return—a powerful event where He will appear with a heavenly army to judge the world (Matt. 26:53). While Jesus came to save, not judge, during His time on earth (John 3:17; John 5:18-29), scripture speaks clearly of a coming judgment after this life. Believers face a future judgment for their works (1 Cor. 3:8-16; 2 Cor. 5:10), and ultimately, all humanity will appear before the White Throne (Rev. 4:10-11).

Jesus gives a sober warning about the consequences of rejecting Him: the unrepentant will be cast into outer darkness (Matt. 8:12; 22:13; 25:30), and face eternal punishment in hell (Matt. 5:22, 29-30; 10:28; 23:33; 2 Pet. 2:4). This judgment will involve intense suffering (Matt. 13:42, 50; 24:51; 25:30), underscoring the seriousness of Jesus’ call to repentance and faith.

“But the sons of the kingdom will be cast out into outer darkness. There will be weeping and gnashing of teeth.” (Matt. 8:12)

“Therefore as the tares are gathered and burned in the fire, so it will be at the end of this age. The Son of Man will send out His angels, and they will gather out of His kingdom all things that offend, and those who practice lawlessness, and will cast them into the furnace of fire. There will be wailing and gnashing of teeth. Then the righteous will shine forth as the sun in the kingdom of their Father. He who has ears to hear, let him hear!” (Matt. 13:40-43)

“So it will be at the end of the age. The angels will come forth, separate the wicked from among the just, and cast them into the furnace of fire. There will be wailing and gnashing of teeth.” (Matt.13:49-50)

“But when the king came in to see the guests, he saw a man there who did not have on a wedding garment. So he said to him, ‘Friend, how did you come in here without a wedding garment?’ And he was speechless. Then the king said to the servants, ‘Bind him hand and foot, take him away, and cast him into outer darkness; there will be weeping and gnashing of teeth.’” (Matt. 22:11-13)

“The master of that servant will come on a day when he is not looking for him and at an hour that he is not aware of, and will cut him in two and appoint him his portion with the hypocrites. There shall be weeping and gnashing of teeth.” (Matt. 24:50-51)

“‘For to everyone who has, more will be given, and he will have abundance; but from him who does not have, even what he has will be taken away. And cast the unprofitable servant into the outer darkness. There will be weeping and gnashing of teeth.’” (Matt. 25:29-30)

“Then He will answer them, saying, ‘Assuredly, I say to you, inasmuch as you did not do it to one of the least of these, you did not do it to Me.’ And these will go away into everlasting punishment, but the righteous into eternal life.” (Matt. 25:45-46)

According to Luke 17: 1-3, Jesus told his disciples: “Then He said to the disciples, “It is impossible that no offenses should come, but woe to him through whom they do come! It would be better for him if a millstone were hung around his neck, and he were thrown into the sea, than that he should offend one of these little ones. Take heed to yourselves. If your brother sins against you, rebuke him; and if he repents, forgive him.”

It becomes clear that a certain judgment awaits those who come too close to sin without addressing it. The command at the end of the verse is especially striking: “Pay attention to yourselves. If your brother continues to sin, correct him.” This raises the question: How much wrongdoing do we tolerate without offering biblical correction? Jesus’ teaching in Matthew 18 emphasizes the importance of confronting sin within the community. When we ignore this call, we allow destructive patterns to go unchecked.

This lack of accountability often extends beyond the church and affects society at large. How much crime stems from a lack of restorative justice and disciplined guidance in childhood? Jane McGregor, in The Epiphany Trap: Understanding Anti-Social Personalities, references Rifkin’s study on violent young elephants in Kruger National Park. When older, wiser elephants were reintroduced, the herd’s aggressive behavior disappeared. This points to the vital role of mature guidance.

Today, we need more fathers and mentors who are willing to lead by example, to correct with love, and to guide with wisdom. Strong, godly leadership—especially from fathers—can transform lives, steering the young toward a path of respect, integrity, and accountability.

Discipline & Order Begins At Home

The apostle Paul instructs believers to exercise judgment within the church community, stating, “For what have I to do with judging outsiders? Is it not those inside the church whom you are to judge?” (1 Cor. 5:12, ESV). This underscores the principle that while we can warn those outside the faith, disciplinary actions are intended for those within, serving as a means of correction and growth.

An illustrative example of effective internal discipline comes from Iceland’s approach to reducing teenage substance abuse. The country implemented stricter regulations, including curfews prohibiting children aged 13 to 16 from being outside after 10 p.m. in winter and midnight in summer. Additionally, they invested in organized activities such as sports and arts programs during after-school hours, keeping youth engaged and supervised. These measures led to a significant decline in teenage drinking and drug use, demonstrating the impact of structured guidance and discipline within a community.

This approach aligns with the biblical concept of nurturing and correcting those within the community to promote healthy development and prevent destructive behaviors.

The Bible does not say we should not judge, period! It speaks wisdom on how we judge. Matthew 7 explains graphically that we should beware of pre-judgement, prejudice and earn the trust of a person so they allow you to take out the splinter in their eye (Matt. 7:1; Luke 6:37, 38, 41, 42). “Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted” (Gal. 6:1). See also: 1 Cor. 4:21; 2 Tim. 2:25.

The only permitted judgement in the Bible is direct confrontation. You cannot judge someone, gossip, slander, and speak evil of them without them being present to defend themselves! “Do not speak evil of one another, brethren. He who speaks evil of a brother and judges his brother, speaks evil of the law and judges the law. But if you judge the law, you are not a doer of the law but a judge.” (Jas. 4:11)

Here are some ways of BAD Judgment!

Hypocrisy in Judgment: When you judge others while doing the same things yourself, you condemn yourself. Scripture warns, “You who pass judgment on someone else… are condemning yourself” (Rom. 2:1-8). Judging others often reflects our own unresolved flaws.
Ignoring Personal Faults: Jesus cautions against judging others without first recognizing your own faults. “Do not judge, or you too will be judged” (Matt. 7:1). We must look inward before casting judgment outward.
Moralizing & Labeling: Labeling others can lead to harmful stereotypes and prejudices. Jesus teaches that anger and name-calling carry consequences (Matt. 5:21-24). Our labels limit others and fail to see them as God does.
Comparison & Self-Righteousness: Comparisons can foster pride and resentment. “For no one can measure up to God’s standard” (Rom. 3:23). In comparing, we often exalt ourselves rather than seek true humility.
Rushing to Judgment: Acting hastily without knowing the full story leads to flawed judgments. “Do not be quick to anger” (Eccl. 7:9). Rushing judgment closes us off from the truth.
Judging Without Both Sides: Making decisions without hearing all perspectives is unfair. Jesus warns about condemning others without proper understanding (Matt. 5:22). We are called to seek truth, not partiality.
Demonizing Others: Viewing someone as purely “bad” or “angry” dehumanizes them. Paul reminds us, “Let all bitterness, wrath, and anger… be put away” (Eph. 4:31). When we demonize, we deny the image of God in others.
Blaming Others to Excuse Self: Blame shifts responsibility and avoids accountability. Jesus cautions us not to focus on others’ faults to excuse our own (Matt. 7:3-5). True integrity starts with self-reflection.
Forcing Control Over Others: God allows each person the freedom to choose and face consequences. “Each person must carry their own load” (Gal. 6:5). Respecting others’ autonomy reflects God’s respect for our choices.
Tone of Voice and Heart Attitude: Judgmental words often reveal a harsh heart. “The mouth speaks what the heart is full of” (Matt. 12:34). Our tone should reflect Christ’s grace, not condemnation.
Avoiding Foul Language: Scripture calls us to “rid yourselves of… filthy language” (Col. 3:8). Clean, respectful speech reflects a heart aligned with God’s love.

Each of these points encourages a Christlike approach to relationships, prioritizing self-reflection, grace, and understanding over judgment.

The NT incident of a man living with his stepmother as husband and wife is judged by Paul: “Your glorying is not good. Do you not know that a little leaven leavens the whole lump? Therefore [purge out the old leaven, that you may be a new lump, since you truly are unleavened. For indeed Christ, our Passover, was sacrificed for us. Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. I wrote to you in my epistle not to keep company with sexually immoral people. Yet I certainly did not mean with the sexually immoral people of this world, or with the covetous, or extortioners, or idolaters, since then you would need to go out of the world. But now I have written to you not to keep company with anyone named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner—not even to eat with such a person. For what have I to do with judging those also who are outside? Do you not judge those who are inside? But those who are outside God judges. Therefore “put away from yourselves the evil person.” (1 Cor. 5:6-13).

The outcome of this harsh punishment is later balanced when Paul writes his next letter. “But if anyone has caused grief, he has not grieved me, but all of you to some extent—not to be too severe. This punishment which was inflicted by the majority is sufficient for such a man, so that, on the contrary, you ought rather to forgive and comfort him, lest perhaps such a one be swallowed up with too much sorrow. Therefore I urge you to reaffirm your love to him.” (2 Cor. 2:5-8)

Here the sinner is forgiven and encouraged, otherwise he may become so sad that he completely loses heart. It is with this in mind that the person confessed his sin and stopped it. Yet I believe it is also a measure for us that the church’s earthly discipline is temporary. The punishment and discipline that the church applies is to move someone from point A to point B. This discipline is not just applied randomly to everyone. Punishment always happens directly within a relationship. Hence the wise counsel in Judas: “And on some have compassion, making a distinction; but others save with fear, pulling them out of the fire, hating even the garment defiled by the flesh” (Jude 22, 23).

Protecting Communities Without Judgement

The New Testament clearly instructs that those persistently guilty of certain transgressions should be removed from the community and treated as outsiders, similar to Gentiles, refraining from close fellowship, such as visiting or sharing meals with them. Just as in the Old Testament, these behaviors indicate a serious disregard for the community’s unity and values.

Scripture’s view of right and wrong, and who stands as righteous or condemned, goes beyond mere actions or lifestyle; it frames a clear “inside and outside” narrative in God’s redemptive plan. This theme runs from the Garden of Eden to the Ark, the Red Sea, circumcision, the marriage feast, the parable of the virgins, and the separation of sheep from goats—all symbols of inclusion and exclusion in God’s family. The essential question of inclusion, as taught in the New Testament, is this: Are you clothed in Jesus’ righteousness? This “clothing” through faith marks a life transformed by the obedience of faith.

Those who are inside the family of God form one unified body—the church, the bride of Christ, Zion, and the New Jerusalem. Entrance into this family is granted through rebirth by faith in Christ’s perfect, atoning work on the cross, which unites us in His righteousness and calls us to live as a distinct community under His lordship.

Therefore, there are definite disciplinary and punitive measures when insiders are guilty of the following sins and transgressions:

1 Cor. 5: 11-13 – fornicators, greedy people, robbers or idolaters

Rom. 16:17 – causing strife and offending against the doctrine which ye have learned

Tit. 3: 10-11 – a man who causes strife

2 Thess. 3: 6 – who walk disorderly and not according to the tradition he received from us

2 Thess. 3: 14-15 – someone who does not obey our word in this letter

1 Tim. 6: 3 – if anyone teaches anything else and does not agree with the sound words of our Lord Jesus Christ and with the teaching that is according to godliness

Tit. 1: 10-11 – who are disciplined, who talk nonsense and are deceivers.

Biblical Forms of Punishment

Part of the problem is that even though we have the best plans and laws in the world, man has a tendency toward sin, brokenness, and self-destruction. While we are still living in this dispensation, we love the person, but we reject the evil that lurks in every human being.

As Billy Graham says, “Man with all his modern inventions has not yet been able to solve man’s moral sin problem.” “The depravity of mankind is the most undeniable empirical fact, but intellectually most resisted.”

Even the self-confessed atheist and former president of American Psychology, Hobart Mowrer (January 23, 1907 – June 20, 1982), acknowledges that we profoundly absolve man of responsibility by attributing human depravity as a disease. People who are not held liable or accountable feel “entitled” to continue on the sinful path of destruction.

Attitude Towards Prisoners

Are prisons truly the biblical path for encouraging behavioral change? Would they even be necessary if we followed the Bible’s approach to discipline and restoration? Currently, a global debate questions the effectiveness and purpose of prisons. In 2017, Federal Judge and Deputy Commonwealth Attorney Alejandra Rueda offered an alternative for young offenders involved in racist and aggressive vandalism. Rather than sentencing them to juvenile detention, she saw an educational opportunity, realizing from their graffiti that they likely had little understanding of the swastika or other hateful symbols they used.

Instead of prison, she sentenced them to read twelve books over a year, each followed by a comprehensive essay. These books—covering themes of slavery, the Holocaust, and human rights abuses—included titles like ‘My Name Is Asher Lev’ by Chaim Potok, ‘The Kite Runner’ by Khaled Hosseini, ‘The Color Purple’ by Alice Walker, ‘I Know Why the Caged Bird Sings’ by Maya Angelou, and ‘Cry, the Beloved Country’ by Alan Paton. This form of sentencing reflects a restorative approach, focusing on transforming perspectives rather than imposing punitive confinement.

Structural Sin – when the social fibre is corrupt

Let me raise a critical point: while it’s essential to avoid unfairly targeting entire groups, there is a reality that certain communities can become enmeshed in systems of corruption and illicit financial activities. This dynamic often involves a complex network where economic and social structures within the community may indirectly support or rely on illegal income, creating a form of codependency.

Research and expert analyses confirm that criminal networks, including families and syndicates, can thrive when their activities are subtly endorsed or overlooked by the surrounding community. This form of structural sin—where the social fabric tolerates or even facilitates wrongdoing—can make it challenging to address the root causes of crime effectively.

For example, a study by the United Nations Office on Drugs and Crime (UNODC) highlights how organized crime often embeds itself within local economies and social systems, creating dependencies that are hard to break. When communities come to rely on the financial benefits of illegal activities, it becomes more difficult to disrupt these networks without significant social and economic interventions.

Understanding these patterns requires a balanced approach: addressing the systemic factors that allow crime to flourish, such as poverty, lack of opportunity, and weak governance, while also dismantling the networks that perpetuate illicit activities. Effective solutions involve strengthening community resilience, promoting transparent governance, and providing legitimate economic opportunities that can replace the reliance on illegal income.

Attitude Towards Offenders

The biblical model for addressing wrongdoing involves the active participation of the victim, with accountability occurring within the close-knit circles of family, kin, and community. This mirrors the principles of restorative justice, which seeks to bring offenders face-to-face with those they’ve harmed, prompting genuine reflection and accountability (Matt. 18:15-17; Luke 17:1-4). As Jesus taught, “Take heed to yourselves. If your brother sins against you, rebuke him; and if he repents, forgive him” (Luke 17:3). This approach fosters repentance and healing for both parties.

Sin as a Communal Responsibility: In biblical times, sin was often viewed as a collective matter, impacting entire communities. The defeat at Ai and the punishment of Achan demonstrate this: his whole family faced consequences due to his sin (Josh. 7:1-26). The Bible underscores this communal impact by warning that the effects of sin can extend to the third and fourth generations (Ex. 20:5; Deut. 5:9). In modern terms, this can serve as a strong deterrent, as people recognize the potential consequences their actions may bring upon their loved ones. One effective example involved a company posting images of children affected by parents’ smoking habits, creating a powerful motivation for change.

Individual Accountability for Sin: Despite this communal understanding, Scripture also emphasizes personal responsibility: “Fathers shall not be put to death for their children, nor shall children be put to death for their fathers; each will die for their own sin.” (Deut. 24:16; see also 2 Kings 14:6, Jer. 31:29-30, Ezek. 18:20). This balance between collective and individual accountability is essential, as each person bears their own moral responsibility (Gal. 6:5).

Restitution and Making Amends: A key biblical principle for justice is restitution, where the offender corrects the harm done in agreement with the victim. If one has stolen or caused loss, they must repay it (Ex. 22:1-4, Lev. 6:4-5). In cases where repayment is impossible, the person might serve as a slave to pay off the debt (Ex. 22:1). This focus on restitution, rather than retribution, seeks to restore relationships and communities, aligning justice with redemption and reconciliation.

No One Will Escape Punishment

“Without exception, those who do wrong will be punished.” (Col. 3:25)

Death penalty: The death penalty is seen in the light of the fact that someone’s deeds deserve death.

Sin against God:

Deception to worship false gods (Deut. 13:6-10),
God’s name used in vain, blasphemy (Lev. 24:13-16, 23),
Witchcraft (Lev. 20:27),
The Sabbath breaks (Ex. 31:14-15; Num. 15:32-36).

Violations against each other:

Murder (Gen. 9:6; Ex. 21:12),
Kidnapping (Ex. 21:16; Deut. 24: 7),
Rebellion against parents (Ex. 21:15,17; Deut. 21:18-21; Lev. 20:9-21; Matt. 15:4),
Rebellion (Deut. 17:12; 21:18-21).

Sexual offences:

Adultery (Lev. 20:10; Deut. 22:22),
Incest (Lev. 20:10-17),
Rape (Deut. 22:25-27),
Homosexuality (Lev.20:13).

Capital punishment in the Old Testament reflects a strong emphasis on the protection and well-being of the community over the individual. In the ancient Near Eastern context, society was built on tightly-knit family and tribal units where each person’s actions could greatly impact the entire community. The stability, peace, and collective welfare of the community were paramount, and so transgressions that threatened these core values were met with severe consequences.

The underlying principle is that any act of sin or rebellion was not merely a private matter but a communal one. Offenses like murder, idolatry, adultery, or theft did not just harm individual victims but disrupted the fabric of society, breaking down trust, unity, and moral order. When someone chose to pursue their own desires at the expense of the group’s well-being, they were seen as placing themselves above the community—essentially declaring their individual needs as more important than those of the family or tribe.

In this context, capital punishment served as a deterrent and a way to purge the community of influences that could lead to further instability. Certain sins symbolized self-centeredness and rebellion that directly undermined the collective identity, peace, and purpose of God’s people. For instance, idolatry wasn’t just seen as personal disobedience but as a community-wide betrayal, introducing other gods and practices that could corrupt the values of the entire people of Israel. Adultery was viewed similarly—not only as a personal moral failing but as an act that could lead to distrust and familial breakdown, endangering the community’s structure and purity.

This approach underscores the OT’s priority on collective harmony and the necessity of safeguarding that harmony at any cost. Ancient Israel’s laws reveal a view of justice where the health of the community and faithfulness to God’s covenant took precedence. In that setting, severe punishments acted as strong deterrents, reinforcing a communal ethic of selflessness and responsibility to one another, holding each person accountable to contribute to the common good rather than undermine it for personal gain.

Authority Stemming From Evil (below)

The theme of evil weaves through the Bible—a bloody trail of violence, oppression, lust for power, and destruction. From the beginning, calls for peace have been countered by what can be seen as a “satanic trinity”: (1) Lucifer, Satan, the dragon, and the forces of spiritual evil; (2) nationalistic self-determination that exploits others, symbolized as the beast from the sea; and (3) false religions and ideologies, represented by the beast from the earth, the Antichrist, and false prophets.

Adam and Eve’s disobedience to God sets humanity on this course, leading to the first murder and a self-centered assertion of human will. This act also introduces the worship of false gods. The Bible describes how these seeds of rebellion quickly take root, as seen in the story of Nimrod, a powerful figure in early civilization: “Cush begot Nimrod; he began to be a mighty one on the earth… the beginning of his kingdom was Babel” (Gen. 10:8-10). Here, human ambition reaches its height with the Tower of Babel, a symbol of humanity’s desire for self-exaltation and autonomy from God: “Come, let us build ourselves a city, and a tower whose top is in the heavens; let us make a name for ourselves” (Gen. 11:4).

This cycle of self-determination and rebellion repeats throughout Scripture, particularly in the Book of Judges, which recounts seven cycles of sin, enslavement, cries for deliverance, divine rescue, and temporary peace.

As the Jewish nation grew, God often used neighboring empires—Egypt, Assyria, Babylon, Persia, Greece, and Rome—to judge His people when they turned away from Him. Their blessing was tied to obedience, as outlined in Deuteronomy 28, where blessings are promised for faithfulness to God’s commandments and curses for disobedience. Through these examples, the Bible illustrates that true peace and prosperity are found only in adherence to God’s ways, while rebellion leads inevitably to suffering and judgment.

Authority Stemming From God (Above)

In other words: There is a power and authority that comes from God: “Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy—meditate on these things” (Phil. 4:8).

“But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control. Against such there is no law.” (Gal. 5:22-23)

“Set your mind on things above, not on things on the earth. For you died, and your life is hidden with Christ in God.” (Col. 3:2-3)

“But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy. Now the fruit of righteousness is sown in peace by those who make peace.” (Jas. 3:17-18)

The challenge of our time is to live in the fullness of this divine wisdom and insight. Some infer that pacifism is passive, but that’s by no means! It costs more energy, effort and inconvenience to live the RIGHT way!

Martin Luther King said: Hate is a cancerous disease which distorts the personality and scars the soul. To return hate for hate only intensifies the existence of hate in the universe. Hate seeks to annihilate rather than convert. It destroys the community and makes brotherhood impossible. We must learn that it is possible to stand up courageously and positively against an evil system and yet not resist it with physical weapons and inner feelings of hatred. ”

“Do all the good you can, by all the means you can, in all the ways you can, in all the places you can, at all the times you can, to ALL THE PEOPLE you can, as long as ever you can.” – Unknown.

Feel free to read more on this topic and follow the following source:

^[1] https://en.wikipedia.org/wiki/Hacksaw_Ridge

[2] Zimbardo, Phillip. The Lucifer Effect – How good people turn evil.

Marshal B Rosenberg PhD. “Nonviolent Communication” A language of life. Create your life, your relationships, and your world in harmony with your values.

Jamin Goggin and Kyle Strobel, The Way of the Dragon or the Way of the Lamb: Searching for Jesus’ Path of Power in a Church that Has Abandoned It.

Walter Rauschenbusch (1861- 1918) A Theology for the Social Gospel (1917).

Howard Thurman (1899-1981) Jesus and the Disinherited (1949).

André and Magda Trocmé (1901- 1971, 1901-1996) Jesus and the Non-violent Revolution (1961)

Hélder Câmara (1909- 1999) Spiral of Violence (1971).

William Stringfellow (1928-1985) An Ethic for Christians and Other Aliens in a Strange Land (1973).

Dorothee Sölle (1929- 2003) The Silent Cry: Mysticism and Resistance (1997).

Lisa Sowle Cahill (1948- ) Love Your Enemies: Discipleship, Pacifism, and Just War Theory (1994).

Traci C. West (1959- ) Wounds of the Spirit: Black Women, Violence, and Resistance Ethics (1999).

George Kalantzis, Caesar and the Lamb: Early Christian Attitudes on War and Military Service.

SIM, David C.. The pacifist Jesus and the violent Jesus in the Gospel of Matthew. HTS Teologiese Studies / Theological Studies, [S.l.], v. 67, n. 1, p. 6 pages, apr. 2011. ISSN 2072-8050. Available at: <https://hts.org.za/index.php/hts/article/view/860/1416>. Date accessed: 20 apr. 2019. doi:https://doi.org/10.4102/hts.v67i1.860.

Is Non-Violence a Historic Christian Value?

https://www.paxchristi.net/sites/default/files/documents/4-our_nonviolence_tradition.pdf

https://www.desiringgod.org/articles/should-christians-be-encouraged-to-arm-themselves