Abstract

This white paper examines the contrast between Christian pacifism and the biblical principle that “the thief has no blood” (Exodus 22:2), which permits lethal defense of life and property under certain circumstances. From a biblicist perspective—one seeking direct correspondence between doctrine and Scripture—it explores how these positions derive from differing understandings of divine justice, human stewardship, and the nature of evil. The goal is to clarify how believers can reconcile mercy and justice within a consistent biblical worldview.

I. Introduction: The Question of Legitimate Force

From the earliest centuries of Christianity, the question of violence and self-defense has divided theologians and communities. Some, emphasizing Jesus’ injunction to “turn the other cheek” (Matthew 5:39), reject all forms of violence as incompatible with the gospel. Others argue that Scripture upholds not only the legitimacy but sometimes the duty of defending life and property.

The Mosaic Law’s statement—“If a thief be found breaking up, and be smitten that he die, there shall no blood be shed for him” (Exodus 22:2, KJV)—stands as a direct challenge to absolute pacifism. It implies a moral distinction between aggression and defense, between bloodguilt and justified action.

This white paper explores the tension between these two frameworks: pacifism, which prioritizes divine sovereignty and suffering love, and the law of the thief, which embodies the principle of proportional justice.

II. The Pacifist Position in Scripture

A. Sermon on the Mount as the Pacifist Foundation

Jesus’ teaching in Matthew 5–7 is the cornerstone of Christian pacifism:

“Resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also” (Matthew 5:39).

Here, “resist not evil” (antistēnai tō ponērō) is interpreted by pacifists as a command to refrain from violent retaliation, entrusting justice to God rather than taking it into one’s own hands (Romans 12:19).

B. Early Christian Martyrdom as Model

The early church often emphasized nonresistance in the face of persecution (cf. Acts 7:59–60, the martyrdom of Stephen). The imitation of Christ’s suffering became central to its identity—demonstrating divine strength through weakness.

C. Theological Emphases

Kingdom Ethics: The kingdom of God is not advanced by force but by transformation of the heart. Faith in Divine Justice: Violence betrays disbelief in God’s ability to avenge or protect. Witness of Love: The nonviolent sufferer bears witness to a kingdom not of this world (John 18:36).

D. Critiques from a Biblicist Lens

While the pacifist appeal to Christ’s example is weighty, biblicists point out that Jesus’ earthly ministry occurred under a unique redemptive purpose: He came “to give His life a ransom for many” (Mark 10:45), not to establish civil jurisprudence. The Sermon on the Mount defines personal holiness, not national law.

III. The Law of the Thief and the Theology of Stewardship

A. The Scriptural Text

“If a thief be found breaking up, and be smitten that he die, there shall no blood be shed for him.

If the sun be risen upon him, there shall be blood shed for him; for he should make full restitution…” (Exodus 22:2–3).

This passage introduces a clear distinction: the act of defense in darkness (immediate threat) carries no guilt, while a retaliatory act in daylight (after the threat is discernible) does.

B. The Moral Logic

The law presumes that every man is a steward of his household and protector of his dependents (Genesis 14:14; Nehemiah 4:14). The defense of life and livelihood is not vengeance but stewardship under divine law.

Life takes precedence over property, but when a thief endangers life by intrusion, lethal force is excusable. Justice requires proportion: killing in clear daylight, when restitution is possible, becomes bloodguilt.

C. The Principle of Moral Agency

This law upholds moral responsibility in defense. The defender is not free to kill at will but must act only when preservation of innocent life demands it.

D. Broader Biblical Context

Luke 22:36: Jesus tells His disciples to buy a sword—not for aggression, but readiness. Romans 13:4: The magistrate “beareth not the sword in vain” as a minister of God. These verses reveal that under both covenants, just use of force is recognized as part of lawful governance and self-preservation.

IV. Comparing Frameworks

Theme

Pacifism

Law of the Thief

View of Evil

Evil must be endured; only God may avenge.

Evil must be restrained to preserve order.

Moral Duty

To forgive and suffer without retaliation.

To protect the innocent and uphold justice.

Ethical Focus

Imitation of Christ’s sacrificial love.

Application of God’s law of stewardship.

View of the State

Often seen as worldly and fallen.

Ordained by God for punishment of evildoers (Romans 13).

Risk of Error

Naïve accommodation of evil.

Sliding into vengeance or bloodlust.

V. Reconciling Mercy and Justice

A biblicist reading seeks not to pit these positions against each other but to situate each within its proper scope:

Pacifism applies to the personal ethic of discipleship, where believers surrender their own rights and reputations to God’s judgment. The Law of the Thief applies to covenantal justice and stewardship within social order, where individuals are accountable for protecting those under their care.

In practice, this means that while Christians must never delight in violence, they are not forbidden from using proportionate force to preserve life. The prohibition against bloodguilt protects against cruelty, not courage.

VI. Contemporary Implications

Civil Government: Pacifist withdrawal from political life weakens justice systems; biblicist engagement seeks to align law with divine righteousness. Self-Defense and Community: Churches and families have a biblical duty to safeguard the weak. International Policy: Biblicist frameworks permit defensive warfare under just war principles; pacifist frameworks reject it as systemic sin. Ethical Witness: The believer’s integrity rests not in rejecting all force but in refusing to misuse it.

VII. Conclusion

The contrast between pacifism and the “law of the thief” reflects two divine attributes: mercy and justice. Scripture teaches both. The pacifist embodies the mercy of God, forgiving enemies and bearing wrongs. The lawful defender embodies His justice, restraining evil and preserving life.

A biblicist worldview affirms that neither can be neglected without distorting the image of God in human conduct. In Christ Himself—both the Lamb and the Lion—these two meet perfectly: mercy offered to the repentant, and judgment reserved for the unrepentant.