Was Yeshua a pacifist? Did He teach that we should not resist evil? Is it wrong to defend one’s self against attack (Mat. 10:28)? Just what was intended in the statement, “…an eye for an eye”
The sixth Commandment, of Exodus 20:13, and its parallel of Deuteronomy 5:17, both state: “You shall not murder.” However, many English versions of the Bible use “kill” instead of murder. * What is the difference between murder and kill? Interestingly, the basic definitions of these two terms have not changed. To murder is to commit an unlawful act on the part of one individual, which ends the life of another, especially if the act is premeditated and intentional. To kill is to deprive, put an end to, or extinguish life.** Biblically, we see, for example, in the first three chapters of Leviticus the various types of offerings brought to the Tabernacle of Meeting, with the Priest officiating, where the animal was killed (shachat, Strong’s No. 07819, meaning to kill or slaughter for sacrifice or food). In Exodus 20:13 we see the Hebrew word ratsach, Strong’s No. 07523, meaning to slay or murder. But in James 4:2, Acts 9:1, and Romans 13:9, for example, we see the Greek word pheneuo used, Strong’s No. 5407, meaning murder, slay, or put to death. In a number of versions of the Bible the two words kill and murder have been interchanged between different versions, and in places within the same version. Both the Hebrew ratsach and the Greek pheneuo can mean either kill or murder, depending on the context in which they are used.
We see in the Torah specific commandments requiring capital punishment for such things as deliberate murder (Ex. 21:12-15), rape (Deut. 22:25-26), kidnapping (Ex. 21:16), and adultery (Lev. 20:10, Deut. 22:22). Thus it seems that the 6th commandment was a prohibition against murder, not killing, per se. This is an illustration of where the Biblical text itself acts as a dictionary and this, in combination with context, brings clarity to the writer’s intended meaning.
Did Yeshua really teach that it is wrong to act in self-defense, either from physical or other forms of attack? There are verses found in the Scriptures and Apostolic Scriptures that have been interpreted and thus taught that we are not to defend ourselves. But have these verses been correctly understood from an Hebraic culture and linguistic background and context?
For example,
In Mat. 5:39 - 40, we read:
“But I tell you not to resist an evil person. But whoever slaps you on your right cheek,
turn the other to him also. If anyone wants to sue you and take away your tunic, let him
have your cloak also.”
The above closely parallels a Hebrew axiom with minor variations, depending on the particular translation consulted. For example, this appears in Psalm 37:1, 8, and in Proverbs 24:19, as follows:
We read in Psalm 37:1-2, 8:
“Do not fret because of evildoers, nor be envious of the workers of iniquity. For they shall soon be cut down like grass, and wither as the green herb.”
“Cease from anger, and forsake wrath; do not fret – it only causes harm.”
In Proverbs 24:19-20, we read:
“Do not fret because of evildoers, nor be envious of the wicked; for there will be
no prospect for the evil man; the lamp of the wicked will be put out.”
What has been translated (i.e., the verb “fret” or “vexed”) in these verses, and often taught concerning the above, is that the righteous should not be concerned about the wicked and evildoers, for their lot will be destruction. However, in other places in the Bible this verb has been rendered as having the sense of “anger.” Etymologically speaking, the Hebrew word for fret, charah, Strong’s No. 02734, means to be hot, furious, or to burn. And the Hebrew word for anger, chemah, Strong’s No. 02534, means heat, rage or anger. Also, another Hebrew word for anger is aph, Strong’s No. 0639, which actually means nostril or nose; sometimes used from the old pictographic Hebrew in that when one is angry the nostrils flare with anger or rage.
Thus, it appears that the verbs “fret” or “vex” used in the translation from the original text of the above verses, as well as elsewhere in the Biblical record, carry a sense of anger or rage. Given the parallel with Yeshua’s statements in Mat. 5: 39, it seems most likely He was conveying the idea not to respond to evil with evil in return; as opposed to the idea often interpreted from Mat. 5:39-40 of letting evildoers perpetrate their harm on the righteous. ***
This understanding would seem to be supported by other verses found in the Apostolic Scriptures. For example:
“See that no one renders evil for evil to anyone, but always pursue what is good for
Yourselves and for all (1 Thes. 5:15).”
“…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).”
“Bless those who persecute you; bless and do not curse. Repay no one evil for evil. If
it is possible, as much as it depends on you, live peaceably with all men. Beloved, do not
avenge yourselves, but rather give place to [i.e., do not take up yourself] wrath, for it is
written, ‘Vengeance is Mine, I will repay,’ says the Lord (from Deut. 32:35) (Rom. 12:14,
17-19).”
Anger and rage often can turn into paying like kind with like kind. Yeshua is saying avoid this temptation. Do not compete with an evil leveled against you, thus escalating wrong action with wrong response. However, not competing with evil doers is hugely different than not resisting evildoers. Self-defense is an inherent right of every human being, but it must not take the form of revenge. Likewise, we are admonished in Proverbs 24:29: “Do not say, ‘I will do to him just as he
has done to me; I will render to the man according to his work.’” It is wrong to tolerate evil or evil threats.
Moreover, in Mat. 5:38 Yeshua says:
“You have heard that it was said, ‘An eye for an eye, and a tooth for a tooth.’”
This too has been commonly misinterpreted to mean revengeful action for a wrong done. The first part of this verse is a classic Hebrew idiom for saying “What you have heard has been wrongly understood; I say this … to correct you.” The correction Yeshua says here (“…eye for eye…”) was intended to mean that justice for wrongs done are in the Lord’s hand (see Deut. 32:35), because He will not render punishment beyond the severity of an evil act committed. Whereas, mankind can, through anger and revenge, easily escalate in rage a response to a wrongful act beyond the measure of the act itself. The intent here was that for evil or wrongful acts, the consequences should not exceed that which is just for the severity of crime committed (in accord with Torah instruction). Ultimately only Elohim can make that determination, for mankind will invariably exceed that measure through emotional anger and rage, as history has so clearly proven. Biblically and historically speaking there is no record of one putting out the eye of someone who put out their eye.
The preponderance of Scriptural instruction seems to indicate that one does not have to tolerate evil, but instead should resist it. The Bible teaches that life is paramount, and that we are obligated to preserve it, whether it be our own or that of someone else. The principle is found, for example, in Exodus 22:2, wherein it states:
“If a thief is found breaking in, and he is struck [by the owner/occupant in resistance
and defense] so that he dies, there shall be no guilt for his bloodshed (clarification added).”
The reasoning for the above verse is that under reasonable presumption a thief is prepared to harm or murder one who surprises and catches him in the act; therefore one may preempt his violation of entry, with the consequences for the act of unlawful entry falling on the thief, not the one who catches him in the act.
Finally, Yeshua taught in Mat. 5:43-45:
“You have heard 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; for He makes His sun rise on the evil and on the good, and sends
rain on the just and on the unjust.”
* For example: King James Version of 1611, its 1885 Revised Version, and its 1952 Revised Standard Version; some other popular versions vary, and tend to interchange kill and murder.
** The American Heritage College Dictionary, 3rd ed., Houghton Mifflin Co., New York, ISBN 0-395-44638-4.
*** New Light on the Difficult Words of Jesus, by David Bivin, Pub. En-Gedi Resource Center, Inc., 2007, ISBN 978-0-9749482-2-5. Adapted from Chapter 15, Jesus’ View of Pacifism.
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