{"id":5118,"date":"2014-08-10T06:20:14","date_gmt":"2014-08-10T13:20:14","guid":{"rendered":"http:\/\/hoshanarabbah.org\/blog\/?p=5118"},"modified":"2014-08-09T10:38:13","modified_gmt":"2014-08-09T17:38:13","slug":"bible-teach-about-self-defense","status":"publish","type":"post","link":"https:\/\/hoshanarabbah.org\/blog\/2014\/08\/10\/bible-teach-about-self-defense\/","title":{"rendered":"What Does the Bible Teach About Self Defense?"},"content":{"rendered":"

In\u00a0Psalm 149:6\u20137, David, a man after Elohim\u2019s own heart, speaking of the saints wrote, \u201cLet the high praises of El be in their mouth, and a two-edged sword in their hand to execute vengeance upon the heathen, and punishments upon the people.\u201d Was David\u2019s statement merely poetic hyperbole, or was this how he, as the king and a spiritual shepherd of Israel, literally defended the people YHVH had placed under his charge? We know from his life story that the latter was the case. \u00a0<\/span><\/p>\n

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When Abraham, the father of the faithful and a man who was the model of righteousness had his nephew Lot kidnapped what was his response? Does Scripture record that he prayed, then sat down expecting YHVH to supernaturally intervene and cause the Babylonians to release Lot? No. His response was to muster the 318 soldiers of his own personal army and to pursue the five kings. What was the result? YHVH granted Abraham a miraculous victory over Lot\u2019s captors and Abraham gave a tithe of the spoils of war to Melchizekek (Gen 14).<\/p>\n

The Torah, YHVH\u2019s divine instructions in righteousness, in Exodus 22:2, permits and even expects a man to defend himself against a thief breaking into his home. If the defense of one\u2019s home results in the death of the thief, there is no retribution against the defender. There are no penalties or prohibitions in biblical law against a man acting in self defense.<\/p>\n

The well-known Aaronic Blessings (Num 6:22\u201327) contains the following words, \u201cMay YHVH\u00a0 bless you and keep [or, safeguard<\/i>, The ArtScroll Stone Edition Tanach<\/i>] you.\u201d The word keep <\/i>is the Hebrew word shomar<\/i> (Strong\u2019s <\/i>H8104) meaning \u201cguard, observe, watch, have charge of, protect, save.\u201d Such a promised blessing could be taken in two different ways: one simply sits back and does nothing to protect oneself, for that is YHVH\u2019s job; or one does what one can to protect oneself in a reasonable and prudent manner, and beyond that one trusts YHVH to do the rest. The latter and not the former is the logical approach to follow, and is substantiated by numerous scriptural examples to be the correct interpretation of this verse.<\/p>\n

Psalm 145, the famous Ashrei<\/i> blessing of the daily Jewish prayers, states that YHVH protects all who love him, but all the wicked he will destroy (verse 20). The psalmist restates this idea elsewhere when\u00a0 he declares that YHVH saves his servant \u201cout of all<\/i> his troubles,\u201d the righteous he \u201cdelivers \u2026 out of all<\/i> their troubles,\u201d and \u201cmany are the afflictions of the righteous, but YHVH delivers him out of them all<\/i>\u201d (Ps 34:6, 17, 19, emphasis added). The question we must ask here is this: does all<\/i> literally mean all<\/i>, in biblical thought? Clearly Scripture gives us a historical record of many of YHVH\u2019s servants being persecuted and even martyred. Furthermore, the Scriptures prophesy that in the future many saints can expect this fate as well. Such passages are to be found in both the Tanakh (Old Testament) and Testimony of Yeshua (New Testament).\u00a0 Are the promises of YHVH a lie, or are we missing what he is really saying to us when he promises to deliver his people from all<\/i> their troubles? Clearly, in light of the scriptural promises, the historical record and prophecies recorded in Scripture, all\u00a0<\/i> can mean only one thing: YHVH will deliver his people from ultimate evil, namely, death, hell and the grave, and he will avenge them of their adversaries by bringing ultimate judgment against them. This doesn\u2019t mean that he won\u2019t deliver his people from present evil by supernaturally protecting them, but some will suffer and even die a martyr\u2019s death here<\/i> and now<\/i>. His people must trust in his sovereignty, love, justice and be assured that he has their best interests in mind even if they suffer and die now.\u00a0 The reward of the righteous is sure as is the fate of the wicked; both are in the hands of a just and all powerful Elohim.<\/p>\n

With these truths in mind, it is the responsibility of the righteous to walk in faith, trusting YHVH day-by-day with their lives, but not to be blithely ignorant of the evil around them throwing all caution and prudent preparations to withstand evil to the winds of fate and calling it faith in YHVH. This is not faith; it is folly! Wise saints do not even practice this kind of \u201cblind faith\u201d in their daily physical lives. Most have locks on their doors, have fire extinguishers and first aid kits handy, maintain insurance policies, keep spare tires in their cars, wear seat belts and have extra batteries and food in their homes in case of an emergency. Proper preparation is called wisdom, and to not do so is foolish and fool-hardy. To not prepare, if one is able to do so, is not faith, but is tempting YHVH, something Scripture tells us not to do (Matt 4:7; Deut 6:16).<\/p>\n

Scriptures Used to Justify Christian Pacifism<\/strong><\/p>\n

\u201cLove [Gk. agape<\/i>] your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.\u201d<\/b> (Matt 5:44)<\/p><\/blockquote>\n

This is not an instruction to lay down in the face of an aggressor who\u2019s aim is to cause physical harm to you or your loved ones. If it were, then by refusing to protect your or your loved ones from an attacker would amount to preferring (loving) one\u2019s enemies over one\u2019s own life and those of one\u2019s loved ones. This would be tantamount to loving your enemy to the detriment of self and loved ones, which, in essence is hating self and loved ones. This is absurd, and the Scriptures nowhere advocate such nonsense!<\/p>\n

\u201cTherefore all things whatsoever you would that men should do to you, do you even so to them, for this is the law [Torah] and the prophets.\u201d <\/b>(Matt 7:12)<\/p><\/blockquote>\n

Neither the Torah nor the biblical prophets forbid self defense.<\/p>\n

\u201cYou have heard that it has been said, \u2018An eye for an eye, and a tooth for a tooth,\u2019 but I say unto you, That you resist not evil, but whosoever shall smite you on your right cheek, turn to him the other also. And if any man will sue you at the law, and take away your coat, let him have your cloak also. And whosoever shall compel you to go a mile, go with him two. Give to him that asks you, and from him that would borrow of you turn not yourself away.\u201d<\/b> (Matt 5:38\u201342)<\/p><\/blockquote>\n

At issue here, according to the contextual Hebraic understanding of this passage, is not self defense, but interpersonal relationships between individuals\u2014especially neighbors. This passage is not referring to an aggressive adversary who is determined to cause physical harm to you. \u201cTurning the other cheek\u201d is an instruction on how to deal with verbal insults, offences, mistreatments, and personal attacks that come our way. The righteous are not to give in to vengeance, the carrying of offenses and grudges, and retaliatory actions against those who have slighted them in word or in deed. Yeshua admonishes his followers to be peacemakers, to\u00a0 be forgiving, and to walk in charity (Commentary in the NT from the Talmud and Hebraica<\/i>, vol 2, p. 130, by John Lightfoot, Hendrickson).\u00a0 Stern commenting on this passage writes that the Torah establishes just criteria for restitution amount when determining damages awards when one person hurts another (Exod 21:24; Lev 24:20; Deut 19:21), and that these laws act to control or limit revenge one party may feel toward another. He then quotes the Mishnah<\/i> to show that rabbinic code concerning amounts for legal damages far exceeded the eye-for-an-eye principle of Torah. Yeshua was opposing this false interpretation of the law, and was appealing to people to walk in forgiveness and mercy instead of perpetuating an endless cycle of retribution and violence (Jewish New Testament Commentary<\/i>, p. 29).<\/p>\n

\u201cLove your neighbor as yourself.\u201d <\/b>(Lev 19:18; Mark 12:31)<\/p><\/blockquote>\n

This is the summation of the Torah-law that pertains to our regular dealings with our fellow man. This in no way is a prohibition against self defense against a violent attacker. Torah not only does not prohibit self defense, but protects those who have killed in self defense by providing them cities of refuge to where they may flee. There they would find safety from retributions of the\u00a0 family members of the deceased.<\/p>\n

\u201cYou shall not kill.\u201d<\/b> (Exod 20:13)<\/p><\/blockquote>\n

In the sixth commandment, the Hebrew meaning of \u201ckill\u201d is \u201cmurder.\u201d<\/p>\n

\u201cThen said Yeshua unto him, \u2018Put up again thy sword into his place, for all they that take the sword shall perish with the sword.\u2019\u201d<\/b> (Matt 26:52)<\/p><\/blockquote>\n

Defending oneself or one\u2019s loved ones against an attacker is not \u201cliving by the sword.\u201d For such a person, the use of arms is not a lifestyle, but a necessary tool if and when necessary to protect life.<\/p>\n

\u201cRecompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lies in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath, for it is written, \u2018Vengeance is mine; I will repay, says YHVH. Therefore if your enemy hunger, feed him, if he thirst, give him drink, for in so doing you shall heap coals of fire on his head. Be not overcome by evil, but overcome evil with good.\u201d<\/b> (Rom 12:17\u201321)<\/p><\/blockquote>\n

The context of this passage is our dealings with our fellow man or neighbor, and the context of this passage pertains to fellow believers in Yeshua (verse 4\u20138), not an aggressive attacker who is intent on causing physical harm to oneself or one\u2019s loved ones. In verse 18, Paul says, \u201cIf possible live in peace with all men,\u201d implying that it may not always be possible to do so.<\/p>\n

If these verses could be taken to justify the doctrine of pacifism, then other biblical scriptures that justify self defense would be at odds with these passages making Scripture contradictory, thus breaking YHVH\u2019s Word. Yeshua said that the Scriptures cannot be broken (John 10:35).These passages cannot violate other clear teaching of Scripture. If there is a problem in interpreting them to be consistent with the rest of YHVH\u2019s Word, the problem is with us<\/i>, NOT with YHVH\u2019s Word. This is a fundamental law of biblical interpretation.<\/p>\n

Scripture Nowhere Forbids Self Defense\u00a0<\/strong><\/p>\n

The Scriptures give us many examples of believers being martyred or persecuted for their faith. This generally occurs while they are in the line of duty while doing the work of YHVH. It is one thing to lay one\u2019s life down, if one is called to do so, for the kingdom of YHVH. In this, his kingdom may actually be advanced as was the case with the death of Yeshua, John the Baptist, Stephen and many others. It is quite another thing, however, to let someone kill you and your family because you refused to stand up to evil and to protect the flock YHVH has put in your charge. Nowhere does Scripture forbid the defense of self, family, loved ones, or the helpless and innocent.<\/p>\n

Our first line of self defense should always be spiritual in nature and must be grounded in our personal relationship with the living and sovereign Elohim. Such a relationship starts with a healthy fear of YHVH, a trusting faith in the blood of the Lamb, Yeshua the Messiah, and his redemptive work on the cross. Only through a vital relationship with the One through whom we overcome the world, flesh and the devil, and through whom we are more than a conqueror can we ever hope to overcome spiritual and physical evil. But Scripture shows us that while even engaged in spiritual activities, making provision for the defense of ourselves or others may be necessary. While praising YHVH, David mentions having in hand a sharp two-edged sword (Psalm 149:6\u20137). Nehemiah, while rebuilding the Temple of YHVH, posted armed guards all about to protect the workers (Neh 4:13). Nowhere did the righteous men of old not<\/i> defend themselves and their families if it was in their power to do so.<\/p>\n

In the Testimony of Yeshua in Ephesians 5:25, 28\u201329, we are taught that a\u00a0 husband is to give himself up for his wife as Yeshua did for the saints. This would include being willing to sacrifice his life to care for her and protect her.<\/p>\n

Also in Ephesians 6:10\u201318 we find described the\u00a0 spiritual armor of Elohim.\u00a0 Notice that only the sword is an offensive weapon; all other armor described is defensive in nature. This implies that there is nothing inherently wrong with defending oneself from attacks of the enemy. If our spiritual enemies attack us, we are to defend ourselves spiritually. What if our enemy attacks us physically? Do we not <\/i>defend ourselves in this case also? What if our physical enemy attacks us while being driven to do so by demonic or spiritual forces? What should we do then? Attack the spiritually enemy while allowing the physical entity under the spiritual enemy\u2019s influence to assault us? This would be absurd! One thing is certain. Before we find ourselves in such a situation, we must fully understand the issues of self defense and martyrdom from a biblical perspective so that we will make the right decisions based on a full understanding of Scripture when pressed to do so.<\/p>\n

Clearly, as the wise Solomon states in Ecclesiastes 3, there is a time to kill and a time to make alive. Sometimes lives are saved by killing, and conversely, sometimes we might save lives by laying our own life down. There is not a one-size-fits-all-situations rule that determines when to stand and fight, and when\u00a0 to lay one\u2019s life down. Only as one is pressed into deep and intimate relationship with Yeshua who is the Master of our lives, who owns us because he has bought and paid for his people by his precious redeeming blood, and therefore has the fight to preserve or take our lives, will we know what to do when in a life or death situation. If Yeshua is able to give us the words to say when standing before our accusers (Matt 10:19; Luke 21:14\u201315), will he not direct his people what to do in the face of an aggressor?<\/p>\n

Keep in mind the following biblical principles when considering whether to defend oneself or one\u2019s loved ones or not:<\/p>\n