Regardless of one's church or doctrine, one thing cannot be argued. No matter how much we try to ignore it or deny it, G-d allows sin, suffering, warfare and death. The Bible itself is full of the same, and that is one of the reasons it is accepted as history, because its record is honest and plausible regarding man's imperfection. Attempts to make the Bible more palatable by "toning down" the judgments of G-d against other nations, the conducting of aggressive warfare against the Canaanites, and G-d's occasional strong hand against his own people are simply wishful thinking. It is easier to accept the G-d of the Bible, because of what we see around us, than to believe that G-d is like a kindly old grandfather that would never get angry or have harsh words. The G-d of wishy-washy liberal theology exists outside of reality! Furthermore, a G-d who is not in absolute control and having full foresight of the future would not really be "God" at all; just a powerful being with limitations. Society often ignores the nature of sin and evil. Especially is this true in our court system. Rather than hardened criminals being diagnosed as wicked or incorrigible, psychiatrists often diagnose them as "ill," as if there is some kind of treatment that, when found, will make them whole again. It is increasingly popular to believe that if such people can understand themselves or get "in touch" with themselves, that they will be healed of their criminality. However, not all people yield to gentle persuasion. Many learn life's lessons the hard way, through much suffering and loss, because of stubbornness or pride (Proverbs 1:32; 16:18). Though the Spirit of G-d has transformed the lives of millions, the coming of the kingdom of G-d must include the destruction of those who refuse to change; as their continued presence works against good. Sadly, untold greater numbers must someday be resurrected to face the throne of judgment without hope (Revelation 20:11-15). Many of those who object to a country being militarily prepared for defense are often those who deny the nature of evil, let alone the reality of sin. In studying the aims of Communism, for instance (which have not changed in decades), it amazes me how naive the Free World is regarding totalitarian governments. We seem to be eager to believe that totalitarian nations will keep their word, or that they really have our good in mind; but a study of history shows this to be far from true. An article in The Review of the News of Dec. 26, 1984 (p. 53-54) reveals that a team of historians did a study (at a cost of over one million dollars) of all the disarmament agreements of the last 1000 years of Western history, and found that in every recorded instance, the disarmament agreements led to war. The study shows that without exception the "honest" side that actually disarmed was attacked by the "dishonest" side, and was usually conquered. These agreements have always given aggressors a superior position while putting peace-seeking nations in a state of fatal weakness. Even Ghandi, noted for his hunger strikes and peaceful demonstrations, admitted that his tactics would not work with totalitarian governments. Self-defense is not something that needs to be taught to people, but is part of man's natural reaction to imminent danger. Not only evident among humans, self-defense comes natural to all animals and even some plants. Accordingly, it was not usually necessary for Yahweh to teach his people how to defend themselves, but rather, in the time of Moses, he lays down laws governing the limitations of self-defense (Exodus 21:12 through 22:3). Since warfare is often a form of self-defense, the two are often connected. Long before the nation of Israel was established, war was sanctioned by Yahweh for just causes. In Genesis chapter 14, due to the capture of his nephew Lot, Abraham goes to war against Chedorlaomer king of Elam. There is no mention of Yahweh directing this action, but he does afterwards have Melchizedek king of Salem bless Abraham, saying, "Blessed be Abram of G-d Most High, Possessor of heaven and earth; and blessed be G-d Most High, who has delivered your enemies into your hand." In chapter 15, G-d further blesses him in a vision. Abraham believed in self-defense as well as aggressive warfare, and trusted in G-d's blessing in war even though there is no evidence that he petitioned G-d for victory first. He simply did what he knew to be proper. In giving the Law to the nation of Israel, Yahweh tells them he is a Warrior God (Exodus 15:3) and that He would go before them to defeat their enemies. This was not a matter of self-defense, but aggressive warfare with a view to claiming their promised land. Yahweh directed them to either take the captives as slaves or to destroy every able-bodied man; and in some cases women and children as well (Deuteronomy 20:10-18). Here is where G-d's understanding of evil transcends man's response to it. While the Israelites often objected to this approach due to its "inhumanity" (which disobedience later proved to be their undoing), G-d knew that it was necessary to destroy evil people rather than to allow them to corrupt his own children (Deuteronomy 20:18). Over and over in the Tanakh, as the Israelites went to war, "there was left no one who breathed." These would be labeled as wars of aggression by modern standards. Yahweh warned his people that if they did not destroy all the Canaanites in their victories, that they would later become a snare to Israel. This would bring about a reverse effect, for G-d would then inspire the pagan nations to war against Israel (Deuteronomy 28:15-37). Israel would then naturally respond in self-defense. G-d would then respond by raising up judges to help his people in this warfare, implying that he certainly expected them to fight their enemies (even when he inspired their enemies to war against them in the first place - Joshua 23:12-16; Judges 2:14 through 3:12). G-d apparently felt that war served to keep his people on their toes, so to speak, and that extended times of peace resulted in apostasy due to their sinful nature (Judges 2:18-19). We find in Hebrews chapter eleven that these very judges who used assassinations, terrorism, sabotage and guerrilla warfare are praised as examples of faith and courage for Christians, because they were willing to risk their lives and die for a just cause. It is no wonder that many critics of the OT consider Yahweh as a "tribal God," different from the New Testament Christ! In the first century, we find believing Israelites who were soldiers (they may have been Romans who converted to Judaism, or Jews under the service of Herod Antipas). When the people came to be baptized by John, they would ask him questions about whether they should make changes in their lives (Luke 3:10-18), and he would give them the same kind of advice that Jesus later gave. When soldiers asked him, "And what about us, what shall we do?" he answered, "Do not take money from anyone by force, or accuse anyone falsely, and be content with your wages." (Luke 3:14). This would have been John's perfect opportunity to tell them to resign from the military, but he counseled them instead to be content with their jobs. In Acts chapter 10 we find Cornelius, who is a centurion of the Roman army, described as a devout man who feared G-d and prayed continually. In verse 35, the apostle Peter implies that he is a doer of what is right. He becomes a believer in Jesus and is baptized, apparently remaining a centurion in the army. There is no mention in the NT of any soldiers who were admonished to leave their profession to become a Christian. The apostle Paul, in fact, counsels new converts to "remain in that condition in which he was called" (1 Cor. 7:24). The Lord Jesus only appears to have said two things that deal directly with self-defense and warfare, and these statements appear to be contradictory at first glance. On the night of his betrayal, knowing that he would soon be parted from his disciples, he told them, And he said to them, "When I sent you out without purse and bag and sandals, you did not lack anything, did you?" And they said, "No, nothing." And he said to them, "But now, let him who has a purse take it along, likewise also a bag, and let him who has no sword sell his robe and buy one." (Luke 22:35, 36) The second statement he made later that night, when Peter struck at the slave of the high priest with his sword: Put your sword back into its place; for all those who take up the sword shall perish by the sword. Or do you think that I cannot appeal to My Father, and He will at once put at my disposal more than twelve legions of angels? How then shall the Scripture be fulfilled that it must happen this way? (Matt. 26:52-54) Why did Jesus tell them to take up provisions that would equip them for new conditions in the ministry, including a sword for self-defense, and then shortly thereafter tell Peter not to use the sword? The key lies in the context of each statement. Peter was told not to use the sword, because he was acting in the flesh, forgetting that Jesus told him he would have to be arrested and suffer death. Peter did not see the purpose in Jesus' arrest and death. He was acting out of his flesh rather than from wisdom. Those who live out of their flesh, Jesus intimated, with its violent and unbridled passions, will die at the hands of the same. Yet, Peter and the others were told to take up swords and money pouches and an outer garment for specific reasons (not just out of symbolism; as he would have only mentioned swords and not pouches if this was the case). Yet, other statements of Jesus that seem to bear on the issue of self-defense seem pacifistic, such as in Matthew 5:39, where Jesus says "not to resist the one who is evil; but to him who slaps you on the cheek, to offer him your other cheek." How are we to understand this? Matthew 5:39 is part of a larger sermon of Jesus, where he advocates giving everything you have to those who ask it of you, doing favors for any who ask them, and allowing yourself to suffer loss in lawsuits others may bring against you. Do we accept such statements without qualification? Was Jesus contradicting the Proverbs (Prov. 22:26,27; 25:26)? To accept this advice without qualification would make one an unusual person, indeed! Most Christians believe that there are other Biblical truths that qualify, or limit, the application of this advice, such as in 2 Thes. 3:10, where a brother who asks for a meal should be turned down if he refuses to work. Robert D. Culver has this to say about passages such as Matthew 5:39: "It is surely a mistake to interpret Jesus' sayings as if they must have unconditional application - that is, apart from other biblical revelation and apart from all interpretation. Especially, attention must be given to hyperbole as a technique to capture attention and enforce a point. Jesus used it often. How else can we understand such a saying as: "If any... hateth not his own father, and mother, and wife, and children and brethren and sisters, yea, and his own life also, he cannot be my disciple" (Luke 14:26). Jesus did not intend us to apply his sayings about lending, accompanying guests, presenting a cheek for smiting, and so on, without respect to common sense and care for family and others who are neither borrowers nor guests nor having temper tantrums. The Old Testament is not wanting in instructions very similar to Jesus' famous sermon. Strack and Billerbeck provide sufficient evidence of parallels to one verse (Matt. 5:25, "agree with thine adversary quickly") to cover most of three pages - and so on through the Sermon on the Mount Jewish scholars rightly protest that Jesus' ethical sayings were not unique to him among ancient rabbis. Pacifist writers sometimes find what they think are their own pacifist teachings in the Old Testament, but when they do so the divinely commanded (not merely permitted) wars do not fit the scheme." Jesus said that his kingdom was no part of this world; otherwise his servants would fight that he not be delivered up to his captors (John 18:36). Jesus made it plain that the real hope of believers was in the future literal kingdom of G-d, to be established on the earth (at his return). He continually emphasized this to his followers, who erroneously believed they would somehow bring about the existence of the kingdom through physical force or revolution (Acts 1:6). Such cannot happen, due to man's sinful nature and the influence of evil. Armed resistance is not proper in resolving spiritual issues, such as when you are being persecuted for your faith (compare Rom. 12:14). In contrast to this, though, Jesus did not hesitate to use aggressive force in clearing out the temple area of the moneychangers (Matt. 21:12; John 2:15). His use of a whip of cords and the violence of his actions stands out; revealing that Jesus condoned the just use of force. Rather than suggesting that we cease resisting evil and simply give in to its demands, Jesus redirected the nature of warfare for the believer. Of much greater importance and significance is spiritual warfare; the ability to recognize evil at its source and put on the appropriate weapons of battle to combat it. Spiritual warfare is where the Christian has the greatest advantage. Paul reveals that the long-range effects of such warfare are so far superior to what man can do in the flesh, that every Christian should be spending his or her energies in this direction (2 Cor. 10:36). While one's obligations to "Caesar" may, to some extent, slow down our movement towards this goal, they should never be viewed as a substitute for aggressive Christian ministry. Since neither Jesus nor his apostles addressed issues such as the morality of war, nuclear weapons, disarmament treaties, serving on a police force, etc., we must consider the principles involved in each issue. Jesus made it clear that Christians will suffer persecution for their faith, but said that such persecution will prove to be a witness to others. God would reward them for their tolerance of injustice in matters of their faith. It is vital that Christians have a peace-loving attitude, not desiring conflict or struggle. A disposition to glory in mortal combat is clearly of the devil (James 4:1, 2). Yet in the face of sudden or imminent evil, wisdom is required to know the best course to take, as situations can be complicated. War is not an unmixed evil, or God would not have commanded the Israelites to war, nor would Michael and his angels war against the devil and his angels (Rev. 12:7). Though war may appear simply evil, it is sometimes a moral necessity. Christians do not believe that utopia will come on the earth apart from G-d's direct intervention. In his discussion about not paying back evil for evil and the taking of vengeance, Paul says, "If possible, so far as it depends on you, be at peace with all men." (Romans 12:18) If there is something we can do to ward off arguments or violence with others, then we are to seek this foremost. This does not mean, however, that we are to consistently allow evil people to use us for their own ends (Prov. 25:26). If we are aware of evil intentions on their part that will bring harm to others, we would not logically seek "peace" by giving in to their demands. You do not turn over your child to a child molester just to "keep peace." By the same token, many Christians feel that the Free World is not to disarm so that totalitarian countries can take over and destroy the lives of millions. They see it as the same kind of issue, one of self-defense, rather than an issue of the faith. Clearly, there are going to be situations where maintaining peace will be impractical, unlivable, and even impossible. Even when we are not motivated by a desire for vengeance, peace will still be impossible at times. Consequently, "peace" cannot always be the Christian's response, because of the malevolent intent of others. Paul did not allow the fornicator to continue influencing the Corinthians (though they felt it would keep the peace to allow him to remain), but said to disfellowship him (1 Cor. 5:13). It is hard for us to deny a brother a meal; but if he refuses to work, we are to deny him food (2 Thes. 3:10), and deny him fellowship. The apostle John tells us that we are to refuse to make peace with a "brother" who is teaching a different Christ, not even giving him a greeting (2 John 9,10). In summary of the above, peace is not the only option for Christians. The above mentioned Scriptures qualify our being peacemakers, because making peace in those situations would result in far greater evils! That is the main point. That is why a refusal to defend your own family from a sex criminal or a murderer can result in much greater evil than physically resisting such a one. Peace isn't always maintained by giving in to deliberate evil. Gleason Archer says: "Is it really a manifestation of goodness to furnish no opposition to evil? Can we say that a truly good surgeon should do nothing to cut away cancerous tissue from his patient and simply allow him to go on suffering until finally he dies? Can we praise a police force that stands idly by and offers no slightest resistance to the armed robber, the rapist, the arsonist, or any other criminal who preys on society? How could G-d be called "good" if He forbade His people to protect their wives from ravishment and strangulation by drunken marauders, or to resist invaders who have come to pick up their children and dash out their brains against the wall? ...No nation could retain its liberty or preserve the lives of its citizens if it were prevented from maintaining any sort of army for its defense. It is therefore incumbent on a "good G-d" to include the right of self-defense as the prerogative of His people. He would not be good at all if He were to turn the world over to the horrors of unbridled cruelty perpetrated by violent and bloody criminals or unchecked aggression of enemies."