From the writings of the early Christians, I will in this article present a public challenge for John Piper and Jerry Falwell Jr. Both of these high-profile professing Christians have made recent statements about a very important issue. Piper has rightly criticized Falwell’s anti-Christ encouragement for students to get concealed carry gun permits to teach Muslims a lesson. But the early Christians challenge us to go even further than Piper has argued in regard to fulfilling the commands of Christ in the Sermon on the Mount (Matthew 5-7).
Speaking in light of the 2015 San Bernardino shooting, Liberty University President Jerry Falwell Jr. said, “If some of those people in that community center had what I’ve got in my back pocket right now. . .” He continued, “If more good people had concealed-carry permits, then we could end those Muslims before they walked in and killed them.” He encouraged students to enroll in the university’s concealed-carry permit course. He concluded by saying, “Let’s teach them a lesson if they ever show up here.” See the video below:
On December 9, Falwell clarified:
We needed to have a way to protect our students, our faculty, so we instituted this free course in 2011. We were part of only a handful of schools in the United States that had taken that position at that time. Now many schools have followed suit. There are dozens and we have had 1,600 people take that course, 950 here now with concealed carry permits, and after I made those remarks on Friday we had 240 sign up for a course tomorrow night.
On December 22, John Piper wrote a response to Falwell’s comments in an article called Should Christians Be Encouraged to Arm Themselves? In the article, Piper gives 9 reasons that the New Testament does not encourage the attitude that says, “I have the power to kill you in my pocket, so don’t mess with me.” Piper’s article has also been republished by the Washington Post; the Christian Post reviewed Piper’s article, only citing 8 of the 9 reasons.
Overall, Piper makes a solid case for biblical non-resistance. He argued from 1 Peter 3:15,
I think I can say with complete confidence that the identification of Christian security with concealed weapons will cause no one to ask a reason for the hope that is in us. They will know perfectly well where our hope is. It’s in our pocket.
Piper’s article should be read in full but I have quoted his 9 reasons with the Scripture references in brackets below:
1. The apostle Paul called Christians not to avenge ourselves, but to leave it to the wrath of God, and instead to return good for evil. And then he said that God gave the sword (the gun) into the hand of governmental rulers to express that wrath in the pursuit of justice in this world. [Romans 12:17–21] …
2. The apostle Peter teaches us that Christians will often find themselves in societies where we should expect and accept unjust mistreatment without retaliation. [1 Peter 1:7, 13; 2:19, 20; 3:9, 14, 17; 4:12, 13, 14, 16, 19; 5:1] …
3. Jesus promised that violent hostility will come; and the whole tenor of his counsel was how to handle it with suffering and testimony, not with armed defense. [Luke 21:12–19; Matthew 10:16-22; 28] …
4. Jesus set the stage for a life of sojourning in this world where we bear witness that this world is not our home, and not our kingdom, by renouncing the establishment or the advancement of our Christian cause with the sword. [John 18:36; Matthew 26:52; Philippians 3:20; 1 Peter 2:13; 3:15] …
5. Jesus strikes the note that the dominant (not the only) way Christians will show the supreme value of our treasure in heaven is by being so freed from the love of this world and so satisfied with the hope of glory that we are able to love our enemies and not return evil for evil, even as we expect to be wronged in this world. [Matthew 5:11–12, 38–39, 44–45] …
6. The early church, as we see her in Acts, expected and endured persecution without armed resistance, but rather with joyful suffering, prayer, and the word of God. [Acts 4:29–31; 5:40–41; 8:1–3; 9:1–2; 12:1–5] …
7. When Jesus told the apostles to buy a sword, he was not telling them to use it to escape the very thing he promised they should endure to the death. [Luke 22:35–38; 49–51] …
8. A natural instinct is to boil this issue down to the question, “Can I shoot my wife’s assailant?” [Luke 6:27–28; Acts 9:1–2; 1 Peter 2:21] …
9. Even though the Lord ordains for us to use ordinary means of providing for life (work to earn; plant and harvest; take food, drink, sleep, and medicine; save for future needs; provide governments with police and military forces for society), nevertheless, the unique calling of the church is to live in such reliance on heavenly protection and heavenly reward that the world will ask about our hope (1 Peter 3:15), not about the ingenuity of our armed defenses. [Psalm 46:1; Philippians 4:19; Luke 21:17–18]
To this I agree. And we are in good company with the early Christians who understood very literally and seriously the commands of Jesus to “love your enemies” (Matthew 5:43-48) and “not to resist an evil person” (Matthew 5:39). For example, they said things like this:
We who hated and destroyed one another, and on account of their different manners would not live with men of a different tribe, now, since the coming of Christ, live familiarly with them, and pray for our enemies, and endeavour to persuade those who hate us unjustly to live conformably to the good precepts of Christ, to the end that they may become partakers with us of the same joyful hope of a reward from God the ruler of all. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.167
We who formerly used to murder one another do not only now refrain from making war upon our enemies, but also, that we may not lie nor deceive our examiners, willingly die confessing Christ. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.176
These we hold in contempt, though to the generality they appear matters of great importance; for we have learned, not only not to return blow for blow, nor to go to law with those who plunder and rob us, but to those who smite us on one side of the face to offer the other side also, and to those who take away our coat to give likewise our cloak. But, when we have surrendered our property, they plot against our very bodies and souls, pouring upon us wholesale charges of crimes of which we are guiltless even in thought, but which belong to these idle praters themselves, and to the whole tribe of those who are like them. Athenagorus (A.D. 137) Ante-Nicene Fathers vol.2 pg.129
But He who raised Him up from the dead will raise up us also, if we do His will, and walk in His commandments, and love what He loved, keeping ourselves from all unrighteousness, covetousness, love of money, evil speaking, false witness; “not rendering evil for evil, or railing for railing,” or blow for blow, or cursing for cursing, but being mindful of what the Lord said in His teaching: “Judge not, that ye be not judged; forgive, and it shall be forgiven unto you; be merciful, that ye may obtain mercy; with what measure ye mete, it shall be measured to you again;” and once more, “Blessed are the poor, and those that are persecuted for righteousness’ sake, for theirs is the kingdom of God.” Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 408
Above all, Christians are not allowed to correct with violence the delinquencies of sins. Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol. 2 pg. 581
They say, accordingly, that the blessed Peter, on seeing his wife led to death, rejoiced on account of her call and conveyance home, and called very encouragingly and comfortingly, addressing her by name, “Remember thou the Lord.” Such was the marriage of the blessed and their perfect disposition towards those dearest to them. Clement of Alexandria (A.D. 195) Stromata, Book VII, Chapter XI
If we are commanded, then, to love our enemies, as I have remarked above, whom have we to hate? If injured, we are forbidden to retaliate, lest we become as bad ourselves: who can suffer injury at our hands? Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 45
Hippias is put to death laying plots against the state: no Christian ever attempted such a thing in behalf of his brethren, even when persecution was scattering them abroad with every atrocity. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 51
For what difference is there between provoker and provoked, except that the former is detected as prior in evil-doing, but the latter as posterior? Yet each stands impeached of hurting a man in the eye of the Lord, who both prohibits and condemns every wickedness. In evil doing there is no account taken of order, nor does place separate what similarity conjoins. And the precept is absolute, that evil is not to be repaid with evil. Tertullian (A.D. 200) Ante-Nicene Fathers vol.3 pg. 713
[Celsus, a pagan critic,] says, “They also have a teaching to this effect: that we should not avenge ourselves on one who injures us.” Or, as Christ expresses it: “Whoever will strike you on the one cheek, turn the other to him also.” Origen (A.D. 248), Ante-Nicene Fathers vol. 4 pg. 634.
Do not willingly use force and do not return force when it is used against you. Commodianus ( A.D. 240), Ante-Nicene Fathers vol. 4 pg. 212
When a Christian is arrested, he does not resist. Nor does he avenge himself against your unrighteous violence— even though our people are numerous and plentiful. Cyprian (A.D. 250), Ante-Nicene Fathers vol. 5 pg. 462
Do no one any injury at any time; provoke no one to anger. If an injury is done to you, look to Jesus Christ. And even as you desire Him to forgive your transgressions, also forgive others theirs. Theonas of Alexandria (A.D. 300), Ante-Nicene Fathers vol. 6 pg. 161
The Christian does injury to no one. He does not desire the property of others. If fact, he does not even defend his own property if it is taken from him by violence. For he knows how to patiently bear an injury inflicted upon him. Lactantius (A.D. 304-313), Ante-Nicene Fathers vol. 7, pg. 160.
We do not resist those who injure us, for we must yield to them. . . . If anyone should be so shameless as to inflict injury on a good and just man, such a man must bear it with calmness and moderation. He will not take upon himself his revenge. Rather, he will reserve it for the judgment of God. He must maintain innocence at all times and in all places. And this commandment is not limited to merely his not [being the first to] inflict injury on another. Rather, he should not even avenge it when injury is inflicted on him. For there sits on the judgment-seat a very great and impartial Judge. Lactantius (A.D. 304-313), Ante-Nicene Fathers vol. 7, pg. 182-183
When provoked by injury, if he returns violence to his assailant, he is defeated. Lactantius (A.D. 304-313), Ante-Nicene Fathers vol. 7, pg. 185
Many more quotations could be provided in agreement with this stance on non-violence. However, where the early Christians and I disagree with Piper is on his belief that Christ’s teachings only apply to Christians “as ordinary Christians in relation to harmful adversaries” but “not as policemen or soldiers.” Whatever Jesus commanded His disciples applies not only to their personal relationships, but also their occupation. How can a Christian have a dual identity of loving his enemies and not resisting evil doers as a Christian, but at the same time killing his enemies and resisting evil doers as a policeman or soldier?
Piper went on to say: “Once more let me say that God ordains the use of the sword by the state in upholding justice (1 Peter 2:13–17; Romans 13:1–4).” While the early Christians believed according to the Scriptures that God ordained governments to punish evildoers with the sword, they found it incompatible with the Christian life to fulfill those roles as policemen and soldiers. Christians have a higher calling!
A pagan critic urged the early Christians to “take office in the government of the country, if that is necessary for the maintenance of the laws and the support of religion.” This demonstrates that the early Christians refused to be employed in public duties based upon their separation from the world. The early Christians wrote:
“I do not wish to be a king; I am not anxious to be rich; I decline military command; I detest fornication; I am not impelled by an insatiable love of gain to go to sea; I do not contend for chaplets [military prizes]; I am free from a mad thirst for fame… Die to the world, repudiating the madness that is in it.” Tatian (A.D. 160), Address to the Greeks, Chapter XI
Now, inquiry is made about whether a believer may enter into military service. Likewise, it is asked whether those in the military can be admitted into the faith— even the rank and file, or any inferior grade, to whom there is no necessity for taking part in sacrifices or capital punishments. Tertullian (A.D. 200), Ante-Nicene Fathers vol. 3, pg. 73
Shall he apply the chain, the prison, the torture, and the punishment— he who is not the avenger even of his own wrongs? Tertullian (A.D. 211), Ante-Nicene Fathers vol. 3, pg. 99
If any is a gladiator, or trains gladiators in fighting, or one who fights with beasts in the games, or a public official engaged in gladiatorial business should desist, or he should be rejected. If any is a priest of idols, or a guardian of idols, he should desist, or he should be rejected. A soldier in command must be told not to kill people; if he is ordered so to do, he shall not carry it out. Nor should he take the oath. If he will not agree, he should be rejected. Anyone who has the power of the sword, or who is a civil magistrate wearing the purple, should desist, or he should be rejected. If a catechumen or a believer wishes to become a soldier they should be rejected, for they have despised God. Hippolytus (A.D. 235), On the Apostolic Tradition, Trades and Professions
However, we recognize in each state the existence of another national organization that was founded by the Word of God. And we exhort those who are mighty in word and of blameless life to rule over churches. . . . It is not for the purpose of escaping public duties that Christians decline public offices. Rather, it is so they may reserve themselves for a more divine and necessary service in the church of God— for the salvation of men. Origen (A.D. 248), Ante-Nicene Fathers vol. 4, pg. 668
You may be wondering, “But doesn’t a Christian have the responsibility to defend his country?” The pagans made the same charge against the early Christians. Celsus, a pagan critic urged the Christians “to help the king with all our might, and to labour with him in the maintenance of justice, to fight for him; and if he requires it, to fight under him, or lead an army along with him.” Once again, this is historical evidence that the Christians did not fight for the king and their country. The Christian response to the charge of the pagans was as follows:
To this our answer is, that we do, when occasion requires, give help to kings, and that, so to say, a divine help, “putting on the whole armour of God.” And this we do in obedience to the injunction of the apostle, “I exhort, therefore, that first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all that are in authority;” and the more any one excels in piety, the more effective help does he render to kings, even more than is given by soldiers, who go forth to fight and slay as many of the enemy as they can. And to those enemies of our faith who require us to bear arms for the commonwealth, and to slay men, we can reply: “Do not those who are priests at certain shrines, and those who attend on certain gods, as you account them, keep their hands free from blood, that they may with hands unstained and free from human blood offer the appointed sacrifices to your gods; and even when war is upon you, you never enlist the priests in the army. If that, then, is a laudable custom, how much more so, that while others are engaged in battle, these too should engage as the priests and ministers of God, keeping their hands pure, and wrestling in prayers to God on behalf of those who are fighting in a righteous cause, and for the king who reigns righteously, that whatever is opposed to those who act righteously may be destroyed!” And as we by our prayers vanquish all demons who stir up war, and lead to the violation of oaths, and disturb the peace, we in this way are much more helpful to the kings than those who go into the field to fight for them. And we do take our part in public affairs, when along with righteous prayers we join self-denying exercises and meditations, which teach us to despise pleasures, and not to be led away by them. And none fight better for the king than we do. We do not indeed fight under him, although he require it; but we fight on his behalf, forming a special army— an army of piety— by offering our prayers to God.” Origen (A.D. 248) Against Celsus, Book VIII, Chapter LXXIII
It is interesting to note that even the Nicene Council forbid military service and set a penance for those who violated their former repentance. Whatever we want to say about Nicaea, it is certainly representative of the dominant orthodox views of the broader church at the time.
As many as were called by grace, and displayed the first zeal, having cast aside their military girdles, but afterwards returned, like dogs, to their own vomit, (so that some spent money and by means of gifts regained their military stations); let these, after they have passed the space of three years as hearers, be for ten years prostrators. But in all these cases it is necessary to examine well into their purpose and what their repentance appears to be like. For as many as give evidence of their conversions by deeds, and not pretence, with fear, and tears, and perseverance, and good works, when they have fulfilled their appointed time as hearers, may properly communicate in prayers; and after that the bishop may determine yet more favourably concerning them. But those who take [the matter] with indifference, and who think the form of [not] entering the Church is sufficient for their conversion, must fulfil the whole time. First Council of Nicaea (A.D. 325), Canon XII
Notice the context of the quotation from 2 Peter 2:22:
For when they speak great swelling words of emptiness, they allure through the lusts of the flesh, through lewdness, the ones who have actually escaped from those who live in error. While they promise them liberty, they themselves are slaves of corruption; for by whom a person is overcome, by him also he is brought into bondage. For if, after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled in them and overcome, the latter end is worse for them than the beginning. For it would have been better for them not to have known the way of righteousness, than having known it, to turn from the holy commandment delivered to them. But it has happened to them according to the true proverb: “A dog returns to his own vomit,” and, “a sow, having washed, to her wallowing in the mire.”
Thus, the early Christians understood violent resistance as a sin like fornication which separated a disciple from God, no different from other forms of iniquity which are spoken against in the Scriptures. This leads to another point of contention between the early Christians and John Piper. He wrote,
Falwell and I exchanged several emails, and he was gracious enough to talk to me on the phone so I could get as much clarity as possible. I want it to be clear that our disagreement is between Christian brothers who are able to express appreciation for each other’s ministries person to person.
Christians cannot agree to disagree about whether or not violent resistance is sinful and thereby remain as “Christian brothers.” After explaining Christianity to the pagans and quoting from the Sermon on the Mount, Justin Martyr wrote:
And let those who are not found living as Jesus taught, be understood to be no Christians, even though they profess with the lip the precepts of Christ; for not those who make profession, but those who do the works, shall be saved, according to His word: “Not every one who says to Me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of My Father which is in heaven.” Justin Martyr (A.D. 160), Ante-Nicene Fathers, vol. 1, pg. 167-168
John Piper, Jerry Falwell Jr., the early Christians and I are all reading the same Scriptures. But how is it that we have come to such different conclusions? Obviously I have more respect for Piper’s position, but the early Christians challenge both Piper and Falwell to reconsider what the Scriptures really teach on this subject.
These early Christian writers had the advantage of time. They were in closer proximity to the apostles than us. Secondly, they had the advantage of speaking the same language as the Apostles. The early Christians could read the New Testament Scriptures in the original Greek of the apostles. Thirdly, they lived in the same culture as Jesus and the Apostles. They lived in the cultural and historical setting of New Testament Christianity. They were in a much better position concerning time, language, and culture to accurately understand the apostles’ writings. Finally, we are dependent upon the same early Christians for putting together the New Testament canon. It was the testimony of the early Christians which tell us which writings of the Apostles are authentic.
This is not to say that their writings are necessary to understand the Scriptures. Neither is this to say that they are a source of authority in themselves. The Scriptures are our final authority. If the ancient Christians are ever in flat disagreement with the Scriptures, we must certainly agree with the Scriptures. But one has to give serious thought to how they understood the New Testament with their advantages of time, language and culture. Many of Christ’s disciples who have taken the Scriptures literally and seriously have arrived at the same conclusions as the early Christians, especially when it comes to what the New Testament says about this subject.
- I tell you not to resist an evil person (Matthew 5:38-39)
- Love your enemies (Matthew 5:43-48)
- I send you out as sheep in the midst of wolves. Therefore be wise as serpents and harmless as doves. (Matthew 10:16-23)
- For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it. (Matthew 16:25)
- They will deliver you up to tribulation and kill you, and you will be hated by all nations for My name’s sake. (Matthew 24:6-9)
- Jesus said to him, “Put your sword in its place, for all who take the sword will perish by the sword. (Matthew 26:52)
- For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel’s will save it. (Mark 8:35)
- To him who strikes you on the one cheek, offer the other also. (Luke 6:29-31)
- For whoever desires to save his life will lose it, but whoever loses his life for My sake will save it. (Luke 9:24)
- The Son of Man did not come to destroy men’s lives but to save them. (Luke 9:51-56)
- Whoever seeks to save his life will lose it, and whoever loses his life will preserve it. (Luke 17:33)
- And shall God not avenge His own elect who cry out day and night to Him, though He bears long with them? I tell you that He will avenge them speedily. (Luke 18:1-8)
- He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life. (John 12:25)
- Put your sword into the sheath. Shall I not drink the cup which My Father has given Me? (John 18:11)
- My kingdom is not of this world. If My kingdom were of this world, My servants would fight. (John 18:36)
- Repay no one evil for evil. . . . Do not be overcome by evil, but overcome evil with good. (Romans 12:14-21)
- Being reviled, we bless; being persecuted, we endure. (1 Corinthians 4:12)
- Why do you not rather accept wrong? Why do you not rather let yourselves be cheated? (1 Corinthians 6:7)
- For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds. (2 Corinthians 10:4)
- For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places. (Ephesians 6:12)
- See that no one renders evil for evil to anyone, but always pursue what is good both for yourselves and for all. (1 Thessalonians 5:15)
- For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow His steps . . . who, when He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously; (1 Peter 2:21-23)
- Where do wars and fights come from among you? Do they not come from your desires for pleasure that war in your members? . . . Whoever therefore wants to be a friend of the world makes himself an enemy of God. (James 4:1-4)
- You have condemned, you have murdered the just; he does not resist you. (James 5:6)
- When they finish their testimony, the beast that ascends out of the bottomless pit will make war against them, overcome them, and kill them. (Revelation 11:7)
- And they overcame him by the blood of the Lamb and by the word of their testimony, and they did not love their lives to the death. (Revelation 12:11)
- It was granted to him to make war with the saints and to overcome them. . . . If anyone has an ear, let him hear. He who leads into captivity shall go into captivity; he who kills with the sword must be killed with the sword. Here is the patience and the faith of the saints. (Revelation 13:7-10)