Matthew 5:35-44 Matthew 5:35-44
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Amplified Bible (AMP)35Or by the earth, for it is the footstool of His feet; or by Jerusalem, for it is the city of the Great King.
36And do not swear by your head, for you are not able to make a single hair white or black.
37Let your Yes be simply Yes, and your No be simply No; anything more than that comes from the evil one.
38You have heard that it was said, An eye for an eye, and a tooth for a tooth.
39But I say to you, Do not resist the evil man [who injures you]; but if anyone strikes you on the right jaw or cheek, turn to him the other one too.
40And if anyone wants to sue you and take your undershirt (tunic), let him have your coat also.
41And if anyone forces you to go one mile, go with him two [miles].
42Give to him who keeps on begging from you, and do not turn away from him who would borrow [at interest] from you.
43You have heard that it was said, You shall love your neighbor and hate your enemy;
44But I tell you, Love your enemies and pray for those who persecute you,
Footnotes:
- Matthew 5:42 Marvin Vincent, Word Studies.
Cross references:
- Matthew 5:35 : Ps 48:2; Isa 66:1
- Matthew 5:37 : Lev 19:12; Num 30:2; Deut 23:21
- Matthew 5:38 : Exod 21:24; Lev 24:20; Deut 19:21
- Matthew 5:42 : Deut 15:8; Prov 24:29
- Matthew 5:43 : Lev 19:18; Ps 139:21, 22
- Matthew 5:44 : Prov 25:21, 22
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King James Version (KJV) 35Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.
36Neither shalt thou swear by thy head, because thou canst not make one hair white or black.
37But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.
38Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:
39But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.
40And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.
41And whosoever shall compel thee to go a mile, go with him twain.
42Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
43Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
44But I say unto you, Love 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;
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New Living Translation (NLT)35 And do not say, ‘By the earth!’ because the earth is his footstool. And do not say, ‘By Jerusalem!’ for Jerusalem is the city of the great King.
36 Do not even say, ‘By my head!’ for you can’t turn one hair white or black.
37 Just say a simple, ‘Yes, I will,’ or ‘No, I won’t.’ Anything beyond this is from the evil one.
Teaching about Revenge
38 “You have heard the law that says the punishment must match the injury: ‘An eye for an eye, and a tooth for a tooth.’
39 But I say, do not resist an evil person! If someone slaps you on the right cheek, offer the other cheek also.
40 If you are sued in court and your shirt is taken from you, give your coat, too.
41 If a soldier demands that you carry his gear for a mile, carry it two miles.
42 Give to those who ask, and don’t turn away from those who want to borrow.
Teaching about Love for Enemies
43 “You have heard the law that says, ‘Love your neighbor’ and hate your enemy.
44 But I say, love your enemies! Pray for those who persecute you!
Footnotes:
- Matthew 5:38 Greek the law that says: ‘An eye for an eye and a tooth for a tooth.’ Exod 21:24; Lev 24:20; Deut 19:21.
- Matthew 5:41 Greek milion [4,854 feet or 1,478 meters].
- Matthew 5:43 Lev 19:18.
- Matthew 5:44 Some manuscripts add Bless those who curse you. Do good to those who hate you. Compare Luke 6:27-28.
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New International Version (NIV)
35or by the earth, for it is his footstool; or by Jerusalem, for it is the city of the Great King.
36And do not swear by your head, for you cannot make even one hair white or black.
37Simply let your 'Yes' be 'Yes,' and your 'No,' 'No'; anything beyond this comes from the evil one.
An Eye for an Eye
38"You have heard that it was said, 'Eye for eye, and tooth for tooth.'
39But I tell you, Do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also.
40And if someone wants to sue you and take your tunic, let him have your cloak as well.
41If someone forces you to go one mile, go with him two miles.
42Give to the one who asks you, and do not turn away from the one who wants to borrow from you.
Love for Enemies
43"You have heard that it was said, 'Love your neighbor and hate your enemy.'
44But I tell you: Love your enemies and pray for those who persecute you,
Footnotes:
- Matthew 5:38 Exodus 21:24; Lev. 24:20; Deut. 19:21
- Matthew 5:43 Lev. 19:18
- Matthew 5:44 Some late manuscripts enemies, bless those who curse you, do good to those who hate you
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Today's New International Version (TNIV)
35 or by the earth, for it is his footstool; or by Jerusalem, for it is the city of the Great King.
36 And do not swear by your head, for you cannot make even one hair white or black.
37 All you need to say is simply 'Yes,' or 'No'; anything beyond this comes from the evil one.
Eye for Eye
38 "You have heard that it was said, 'Eye for eye, and tooth for tooth.'
39 But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also.
40 And if anyone wants to sue you and take your shirt, hand over your coat as well.
41 If anyone forces you to go one mile, go with them two miles.
42 Give to the one who asks you, and do not turn away from the one who wants to borrow from you.
Love for Enemies
43 "You have heard that it was said, 'Love your neighbor and hate your enemy.'
44 But I tell you, love your enemies and pray for those who persecute you,
Footnotes:
- Matthew 5:37 Or from evil
- Matthew 5:38 Exodus 21:24; Lev. 24:20; Deut. 19:21
- Matthew 5:43 Lev. 19:18
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Updated by don 2020.07.30
Count Leo Tolstoy (September 9 1828 – November 20 1910)
The Kingdom of God is Within You (1893)
Or Christianity Not as a Mystical Teaching but as a New Concept of Life
“He (Tolstov) is considered one of the greatest novelists in any language in all human history, But Leo Tolstoy was also an influencial social reformer and peace advocate . .this (is a) powerful exploration of the preachings of Jesus from a pacifist perspective. . . introduced such imporatant 20th century figures as Gandhi and Martin Luther King to the concept of nonviolent resistance .” from book back cover.
1. . . .It is shown by the words Jesus uttered at the same time (of the Beatitudes). He said: "Ye have heard, it was said of old, An eye for an eye, and a tooth for a tooth. But I say unto you Resist not evil. But if one smites thee on the right cheek, turn him the other also; and if one will go to law with thee to take thy coat from thee, give him thy cloak also."
2. PREFACE.
. . . .I could not help explaining why I do not believe, and consider as mistaken, the Church's doctrine, which is usually called Christianity. Among the many points in which this doctrine falls short of the doctrine of Christ I pointed out as the principal one the absence of any commandment of non-resistance to evil by force. The perversion of Christ's teaching by the teaching of the Church is more clearly apparent in this than in any other point of difference. . . . . . . book was suppressed by the Russian censorship; .. will speak of information I received on non-resistance to evil; the views of this question maintained by spiritual critics in the Christian religion and also by temporal ones . . who do not profess the Christian religion; and of the conclusions I have
L. TOLSTOI. YASNAÏA POLIANA, May 14/26, 1893.
3. readers of . . .William Lloyd Garrison, the famous champion of the emancipation of the negroes, found similar ideas in my (Tolstov’s) and sent Tolstoy a Declaration or Proclamation of "non- resistance" drawn up by his Garrison . around 1838
4. . . . . William Lloyd Garrison . . .
a. "DECLARATION OF SENTIMENTS ADOPTED BY PEACE CONVENTION. "Boston, 1838.
· "We do not acknowledge allegiance to any human government. . . . The interests and rights of American citizens are not dearer to us than those of the whole human race. . .
· " dogma that all the governments of the world are approvingly ordained of God, and that the powers that be in the United States, in Russia, in Turkey, are in accordance with his will, is no less absurd than impious. . . .It cannot be affirmed that the powers that be in any nation are actuated by the spirit or guided by the example of Christ in the treatment of enemies; therefore they cannot be agreeable to the will of God,
· "We regard as unchristian and unlawful not only all wars, whether offensive or defensive, but all preparations for war;
· "Hence we deem it unlawful to bear arms, and we cannot hold any office which imposes on its incumbent the obligation to compel men to do right on pain of imprisonment or death.
· we cordially adopt the non-resistance principle,
5. the American Adin Ballou spent fifty years preaching this doctrine.
a. "Jesus Christ forbids me to resist evil doers, and to take from them an eye for an eye, a tooth for a tooth, bloodshed for bloodshed, and life for life.
b. "My government demands from me quite the opposite,
c. "In the maintenance and use of these expensive appliances for murder, we can very suitably exercise to the full the virtues of forgiveness to those who injure us, love toward our enemies, blessings
d. "For this we have a succession of Christian priests to pray for us and beseech the blessing of Heaven on the holy work of slaughter.
e. In "How many Men are Necessary to Change a Crime into a Virtue?" he says:
· "One man may not kill. If he kills a fellow-creature, he is a murderer. If two, ten, a hundred men do so, they, too, are murderers. . . . .But a government . . .may kill as many men as it chooses, and that will not be murder, but a great and noble action . . ..
· But precisely how many people must there be to make it so?-- . . . .
· Why is it that one man, ten, a hundred, may not break the law of God, but a great number may?" . . . .
6. And here is a version of Ballou's catechism composed for his flock:
CATECHISM OF NON-RESISTANCE.
1. Q. Whence is the word "non-resistance" derived? A. From the command, "Resist not evil." (M. v. 39.)
2. Q. What does this word express?
A. It expresses a lofty Christian virtue enjoined on us by Christ.
3. Q. Ought "non-resistance" to be taken in its widest sense- we should not offer any resistance of any kind to evil?
A. No; it ought to be taken in the exact sense of our Saviour's teaching--that is, not repaying evil for evil. We ought to oppose evil by every righteous means in our power, but not by evil.
4. Q. What is there to show that Christ enjoined non-resistance in that sense?
A. by the words he uttered at the same time. He said: "Ye have heard, it was said of old, An eye for an eye, and a tooth for a tooth. But I say unto you Resist not evil. But if one smites thee on the right cheek, turn him the other also; and if one will go to law with thee to take thy coat from thee, give him thy cloak also."
5. Q. Of whom was he speaking in the words, "Ye have heard it was said of old"? A. Of the patriarchs and the prophets, contained in the Old Testament, Hebrews call the Law and the Prophets.
6. Q. What utterances did Christ refer to in the words, "It was said of old"?
A. The utterances of Noah, Moses, and the other prophets, in which they admit the right of doing bodily harm to those who inflict harm, so as to punish and prevent evil deeds.
7. Q. Quote such utterances.
A. "Whoso sheddeth man's blood, by man shall his blood be shed."--GEN. ix. 6.
A."He that smiteth a man, so that he die, shall be surely put to death...And if any mischief follow, then thou shalt give life for life, eye for eye, tooth for tooth, hand for hand, foot for see notes for more . .
8. Q. Then the ancients allowed the resistance of injury by injury? A. Yes. But Jesus forbids it. . .
9. Q. May he kill or maim him in self-defense?A. No.
10. Q. May he go with a complaint to the judge that he who has wronged him may be punished?A.No. . .
11. Q. Can he fight in conflict with foreign enemies or disturbers of the peace? A. Certainly not. . . . .
12. Q. Can he voluntarily vote or furnish soldiers for the government?
A. He can do nothing of that kind if he wishes to be faithful to Christ's law.
13. Q. Can he voluntarily give money to aid a government resting on military force, capital punishment, and violence in general?A. No, unless the money is destined for some special object, right in itself, and good both in aim and means.
14. Q. Can he pay taxes to such a government? A. No; he ought not voluntarily , but he ought not to resist the collecting of taxes.
15. Q. Can a Christian give a vote at elections, or take part in government or law business? A.No;
16. Q. Wherein lies the chief significance of the doctrine of non-resistance? . .. . .
A.True non-resistance is the only real resistance to evil.
17. Q. . . ., can it always put into practice?A. . . A virtue cannot be practiced in all circumstances without self-sacrifice, privation, suffering, and in extreme cases loss of life itself. But he who esteems life more than fulfilling the will of God is already dead to the only true life. Trying to save his life he loses it. . . .
18. Q. But so long as only a few act thus, what will happen to them?
A. (long answer ending with) . . Peace, then, to all who seek peace, and may overruling love be the imperishable heritage of every soul who obeys willingly Christ's word, "Resist not evil." ADIN BALLOU.
Count Leo Tolstoy
The Kingdom of God is Within You
Or Christianity Not as a Mystical Teacxhing but as a New Concept of Life
“He (Tolstov) is considered one of the greatest novelists in any language in all human history, But Leo Tolstoy was also an influencial social reformer and peace advocate . .this (is a) powerful exploration of the preachings of Jesus from a pacifist perspective. . . introduced such imporatant 20th century figures as Gandhi and Martin Luther King to the concept of nonviolent resistance .” from book back cover.
1. It is shown by the words Jesus uttered at the same time (of the Beatitudes). He said: "Ye have heard, it was said of old, An eye for an eye, and a tooth for a tooth. But I say unto you Resist not evil. But if one smites thee on the right cheek, turn him the other also; and if one will go to law with thee to take thy coat from thee, give him thy cloak also."
2. …..PREFACE.
i. In the year 1884 I wrote a book under the title "What I Believe," in which I did in fact make a sincere statement of my beliefs.
ii. In affirming my belief in Christ's teaching, I could not help explaining why I do not believe, and consider as mistaken, the Church's doctrine, which is usually called Christianity. Among the many points in which this doctrine falls short of the doctrine of Christ I pointed out as the principal one the absence of any commandment of non-resistance to evil by force. The perversion of Christ's teaching by the teaching of the Church is more clearly apparent in this than in any other point of difference. . . . . . .
iii. As I had anticipated, my book was suppressed by the Russian censorship; but partly owing to my literary reputation, partly because the book had excited people's curiosity, it circulated in manuscript and in lithographed copies in Russia and through translations abroad, and it evolved, on one side, from those who shared my convictions, a series of essays with a great deal of information on the subject, on the other side a series of criticisms on the principles laid down in my book.
iv. A great deal was made clear to me by both hostile and sympathetic criticism, and also by the historical events of late years; and I was led to fresh results and conclusions, which I wish now to expound.
v. First I will speak of the information I received on the history of the question of non-resistance to evil; then of the views of this question maintained by spiritual critics, that is, by professed believers in the Christian religion, and also by temporal ones, that is, those who do not profess the Christian religion; and lastly I will speak of the conclusions to which I have been brought by all this in the light of the historical events of late years.
vi. L. TOLSTOI. YASNAÏA POLIANA, May 14/26, 1893.
3. The son of William Lloyd Garrison, the famous champion of the emancipation of the negroes, wrote to me that he had read my book, in which he found ideas similar to those expressed by his father in the year 1838, and that, thinking it would be interesting to me to know this, he sent me a declaration or proclamation of "non- resistance" drawn up by his father nearly fifty years ago.
4. . . . . William Lloyd Garrison took part in a 1838 discussion on the means of suppressing war in the Society for the Establishment of Peace among Men and concluded “the establishment of universal peace can only be founded on the open profession of the doctrine of non-resistance to evil by violence (Matt. v. 39), in its full significance, . . . composed and laid before the society a declaration, which was signed at the time--in 1838--by many members.
a. "DECLARATION OF SENTIMENTS ADOPTED BY PEACE CONVENTION. "Boston, 1838. "We the undersigned, . . . . to carry forward the work of peaceful universal reformation.
i. "We do not acknowledge allegiance to any human government. We recognize but one King and Lawgiver, one Judge and Ruler of mankind. Our country is the world, our countrymen are all mankind. We love the land of our nativity only as we love all other lands. The interests and rights of American citizens are not dearer to us than those of the whole human race. Hence we can allow no appeal to patriotism to revenge any national insult or injury...
ii. "The dogma that all the governments of the world are approvingly ordained of God, and that the powers that be in the United States, in Russia, in Turkey, are in accordance with his will, is no less absurd than impious. It makes the impartial Author of our existence unequal and tyrannical. It cannot be affirmed that the powers that be in any nation are actuated by the spirit or guided by the example of Christ in the treatment of enemies; therefore they cannot be agreeable to the will of God, and therefore their overthrow by a spiritual regeneration of their subjects is inevitable.
iii. "We regard as unchristian and unlawful not only all wars, whether offensive or defensive, but all preparations for war; every naval ship, every arsenal, every fortification, we regard as unchristian and unlawful; the existence of any kind of standing army, all military chieftains, all monuments commemorative of victory over a fallen foe, all trophies won in battle, all celebrations in honor of military exploits, all appropriations for defense by arms; we regard as unchristian and unlawful every edict of government requiring of its subjects military service.
iv. "Hence we deem it unlawful to bear arms, and we cannot hold any office which imposes on its incumbent the obligation to compel men to do right on pain of imprisonment or death.
v. "Hence as a measure of sound policy--of safety to property, life, and liberty--of public quietude and private enjoyment--as well as on the ground of allegiance to Him who is King of kings and Lord of lords, we cordially adopt the non-resistance principle, being confident that it provides for all possible consequences, is armed with omnipotent power, and must ultimately triumph over every assailing force.
5. the American Adin Ballou spending fifty years in preaching this doctrine.
a. "Jesus Christ forbids me to resist evil doers, and to take from them an eye for an eye, a tooth for a tooth, bloodshed for bloodshed, and life for life.
b. "My government demands from me quite the opposite, and bases a system of self-defense on gallows, musket, and sword, to be used against its foreign and domestic foes. And the land is filled accordingly with gibbets, prisons, arsenals, ships of war, and soldiers.
c. "In the maintenance and use of these expensive appliances for murder, we can very suitably exercise to the full the virtues of forgiveness to those who injure us, love toward our enemies, blessings to those who curse us, and doing good to those who hate us.
d. "For this we have a succession of Christian priests to pray for us and beseech the blessing of Heaven on the holy work of slaughter.
e. In another pamphlet, entitled "How many Men are Necessary to Change a Crime into a Virtue?" he says:
i. "One man may not kill. If he kills a fellow-creature, he is a murderer. If two, ten, a hundred men do so, they, too, are murderers.
ii. But a government or a nation may kill as many men as it chooses, and that will not be murder, but a great and noble action. Only gather the people together on a large scale, and a battle of ten thousand men becomes an innocent action.
iii. But precisely how many people must there be to make it so?--that is the question. One man cannot plunder and pillage, but a whole nation can. But precisely how many are needed to make it permissible?
iv. Why is it that one man, ten, a hundred, may not break the law of God, but a great number may?"
f. And here is a version of Ballou's catechism composed for his flock:
i. CATECHISM OF NON-RESISTANCE.
1. Q. Whence is the word "non-resistance" derived?
A. From the command, "Resist not evil." (M. v. 39.)
2. Q. What does this word express?
A. It expresses a lofty Christian virtue enjoined on us by Christ.
3. Q. Ought the word "non-resistance" to be taken in its widest sense--that is to say, as intending that we should not offer any resistance of any kind to evil?
A. No; it ought to be taken in the exact sense of our Saviour's teaching--that is, not repaying evil for evil. We ought to oppose evil by every righteous means in our power, but not by evil.
4. Q. What is there to show that Christ enjoined non-resistance in that sense?
A. It is shown by the words he uttered at the same time. He said: "Ye have heard, it was said of old, An eye for an eye, and a tooth for a tooth. But I say unto you Resist not evil. But if one smites thee on the right cheek, turn him the other also; and if one will go to law with thee to take thy coat from thee, give him thy cloak also."
5. Q. Of whom was he speaking in the words, "Ye have heard it was said of old"?
A. Of the patriarchs and the prophets, contained in the Old Testament, which the Hebrews ordinarily call the Law and the Prophets.
6. Q. What utterances did Christ refer to in the words, "It was said of old"?
A. The utterances of Noah, Moses, and the other prophets, in which they admit the right of doing bodily harm to those who inflict harm, so as to punish and prevent evil deeds.
7. Q. Quote such utterances.
A. "Whoso sheddeth man's blood, by man shall his blood be shed."--GEN. ix. 6.
A."He that smiteth a man, so that he die, shall be surely put to death...And if any mischief follow, then thou shalt give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe." --Ex. xxi. 12 and 23-25.
A."He that killeth any man shall surely be put to death. And if a man cause a blemish in his neighbor, as he hath done, so shall it be done unto him: breach for breach, eye for eye, tooth for tooth."--LEV. xxiv. 17, 19, 20.
A."Then the judges shall make diligent inquisition; and behold, if the witness be a false witness, and hath testified falsely against his brother, then shall ye do unto him as he had thought to have done unto his brother...And thine eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot."--DEUT. xix. 18, 21.
A.Noah, Moses, and the Prophets taught that he who kills, maims, or injures his neighbors does evil. To resist such evil, and to prevent it, the evil doer must be punished with death, or maiming, or some physical injury. Wrong must be opposed by wrong, murder by murder, injury by injury, evil by evil. Thus taught Noah, Moses, and the Prophets. But Christ rejects all this. "I say unto you," is written in the Gospel, "resist not evil," do not oppose injury with injury, but rather bear repeated injury from the evil doer. What was permitted is forbidden. When we understand what kind of resistance they taught, we know exactly what resistance Christ forbade.
8. Q. Then the ancients allowed the resistance of injury by injury?
A. Yes. But Jesus forbids it. The Christian has in no case the right to put to death his neighbor who has done him evil, or to do him injury in return.
9. Q. May he kill or maim him in self-defense?
A. No.
10. Q. May he go with a complaint to the judge that he who has wronged him may be punished?
A.No. What he does through others, he is in reality doing himself.
11. Q. Can he fight in conflict with foreign enemies or disturbers of the peace?
A. Certainly not. He cannot take any part in war or in preparations for war. He cannot make use of a deadly weapon. He cannot oppose injury to injury, whether he is alone or with others, either in person or through other people.
12. Q. Can he voluntarily vote or furnish soldiers for the government?
A. He can do nothing of that kind if he wishes to be faithful to Christ's law.
13. Q. Can he voluntarily give money to aid a government resting on military force, capital punishment, and violence in general?
A. No, unless the money is destined for some special object, right in itself, and good both in aim and means.
14. Q. Can he pay taxes to such a government?
A. No; he ought not voluntarily to pay taxes, but he ought not to resist the collecting of taxes. A tax is levied by the government, and is exacted independently of the will of the subject. It is impossible to resist it without having recourse to violence of some kind. Since the Christian cannot employ violence, he is obliged to offer his property at once to the loss by violence inflicted on it by the authorities.
15. Q. Can a Christian give a vote at elections, or take part in government or law business?
A.No; participation in election, government, or law business is participation in government by force.
16. Q. Wherein lies the chief significance of the doctrine of non-resistance?
A.In the fact that it alone allows of the possibility of eradicating evil from one's own heart, and also from one's neighbor's. This doctrine forbids doing that whereby evil has endured for ages and multiplied in the world. He who attacks another and injures him, kindles in the other a feeling of hatred, the root of every evil. To injure another because he has injured us, even with the aim of overcoming evil, is doubling the harm for him and for oneself; it is begetting, or at least setting free and inciting, that evil spirit which we should wish to drive out. Satan can never be driven out by Satan. Error can never be corrected by error, and evil cannot be vanquished by evil.
A.True non-resistance is the only real resistance to evil. It is crushing the serpent's head. It destroys and in the end extirpates the evil feeling.
17. Q. But if that is the true meaning of the rule of non- resistance, can it always put into practice?
A.It can be put into practice like every virtue enjoined by the law of God. A virtue cannot be practiced in all circumstances without self-sacrifice, privation, suffering, and in extreme cases loss of life itself. But he who esteems life more than fulfilling the will of God is already dead to the only true life. Trying to save his life he loses it. Besides, generally speaking, where non-resistance costs the sacrifice of a single life or of some material welfare, resistance costs a thousand such sacrifices. Non-resistance is Salvation; Resistance is Ruin. It is incomparably less dangerous to act justly than unjustly, to submit to injuries than to resist them with violence, less dangerous even in one's relations to the present life. If all men refused to resist evil by evil our world would be happy.
18. Q. But so long as only a few act thus, what will happen to them?
A.If only one man acted thus, and all the rest agreed to crucify him, would it not be nobler for him to die in the glory of non-resisting love, praying for his enemies, than to live to wear the crown of Caesar stained with the blood of the slain? However, one man, or a thousand men, firmly resolved not to oppose evil by evil are far more free from danger by violence than those who resort to violence, whether among civilized or savage neighbors. The robber, the murderer, and the cheat will leave them in peace, sooner than those who oppose them with arms, and those who take up the sword shall perish by the sword, but those who seek after peace, and behave kindly and harmlessly, forgiving and forgetting injuries, for the most part enjoy peace, or, if they die, they die blessed. In this way, if all kept the ordinance of non-resistance, there would obviously be no evil nor crime. If the majority acted thus they would establish the rule of love and good will even over evil doers, never opposing evil with evil, and never resorting to force. If there were a moderately large minority of such men, they would exercise such a salutary moral influence on society that every cruel punishment would be abolished, and violence and feud would be replaced by peace and love. Even if there were only a small minority of them, they would rarely experience anything worse than the world's contempt, and meantime the world, though unconscious of it, and not grateful for it, would be continually becoming wiser and better for their unseen action on it. And if in the worst case some members of the minority were persecuted to death, in dying for the truth they would have left behind them their doctrine, sanctified by the blood of their martyrdom. Peace, then, to all who seek peace, and may overruling love be the imperishable heritage of every soul who obeys willingly Christ's word, "Resist not evil." Adin Ballou
