Capital Punishment in Biblical Perspective

Capital Punishment (extreme punishment involving putting a criminal to death) is one of those hot political issues that many would rather not touch. This was highlighted by the recent media attention to the Tucker execution in February, 1998. Many who are opposed to it speak of it as being cruel, inhumane, even barbaric. They argue that it does not deter crime and should be abolished altogether. Even many who claim allegiance to Christ oppose it on the grounds that God forbids killing. Some of these will carry picket signs with the words, "Thou shalt not kill." What are we to make of it all?

As Christians, we should not be so much interested in what organized groups or educated "authorities" have to say. We are not interested in public opinion and national polls. I’m really not even that concerned about whether or not it really does deter crime. Our interest should be what the Bible teaches, as this reveals God’s mind on the subject.

Civil Government

Romans 13 reveals that God authorizes civil government for the protection of those who do good and the punishment of those who do evil. The government has a right to exist, make laws, and exact penalties on those who violate those laws (of course, those laws should reflect God’s). As Christians, God expects us to submit ourselves to the laws, provided we are not forced to violate God’s will (1 Pet. 2:13-17; Rom. 13:2-3; Acts 5:29). God Himself is over all civil rulers, and His laws are above all civil laws. It is up to men to make sure that their systems of government reflect what is right and just. Civil rulers will answer to God for their actions and policies.

Capital Punishment in the O.T.

The first recorded murder was that of Abel, and God directly took care of Cain’s punishment (Gen. 4). In Genesis 6, God Himself executed the death penalty on humanity for the wickedness of the general populace. Then, after the flood, God stated the general principle regarding capital punishment: "Whoever shed man’s blood, by man his blood shall be shed, for in the image of God He made man" (Gen. 9:6). So, the death penalty was stated specifically for all who would murder. The reason is also stated: God made man in His image. This tells us of the value of life, and that one cannot go unpunished who murders another. He must be punished with a penalty befitting the crime. The penalty was not identical to the crime; capital punishment is not itself murder. But the penalty fits the crime.

In the ten commandments, God said, "You shall not murder." "Murder" here is better than "kill" (see NASB, NIV, NKJV), as not all killing was considered to be murder. Under Moses, God stated many crimes for which capital punishment was to be exacted, including striking a parent (Ex. 21:15), kidnapping (vs. 16), witchcraft (Ex. 22:18), sabbath-breaking (Ex. 31:14), idolatry (Lev. 20:2), premarital sex (Deut. 22:20-21, 232-4), adultery (Deut. 22:22), rape (vv. 25-27), incest (Lev. 20:11-12), homosexuality (Lev. 20:13), bestiality (vv. 15-16), blaspheming God (Lev. 24:16), false prophecy (Deut. 13:1-5), and murder (Ex. 21:12).

In Numbers 35, six cities were to be selected to allow someone, who had unintentionally killed another, a place to run. In giving instructions for this, God makes a distinction between killing by accident and murder. In verses 16-21, God defines the actions of a murderer, one who intentionally struck another so as to kill him. In this case, the "blood avenger" was to put the murderer to death when he met him.

Verse 22 begins a description of one who had no intent to kill or injure, but who accidentally does something resulting in the death of another. This "manslayer" may then go to a city of refuge to live until the death of the High Priest. However, if this person leaves the city before then, the blood avenger would not be guilty of murder should he find the man and put him to death.

The end of the chapter shows how adamant God was about this: "the murderer shall be put to death" on the evidence of witnesses (not just one). "Moreover, you shall not take ransom for the life of a murderer who is guilty of death, but he shall surely be put to death" (vs. 31). Allowing for this would pollute the land, and "no expiation can be made for the land for the blood that is shed on it, except by the blood of him who shed it" (vs. 33). There was to be no plea-bargaining for the life of a murderer.

Ecclesiastes 8:11 states, "Because the sentence against an evil deed is not executed quickly, therefore the hearts of the sons of men among them are given fully to do evil." This could explain why capital punishment in America has not served to deter crime very much. It has not been used consistently or executed quickly. Still, crime calls for punishment; and punishment not only punishes the guilty, but warns others about the cost of committing crime.

In the N.T.

Jesus acknowledged the right of civil government to exist. He acknowledged Pilate’s right to rule, even in matters of life and death (Jn. 19:10-11). But Pilate needed to be reminded that his power ultimately came from God. This thought should keep rulers from abusing their positions (cf. Dan. 4 and Nebuchadnezzar).

Individuals are not to get involved in personal revenge. Vengeance belongs to the Lord, and He will repay evil (Rom. 12:19). One of the means of God’s vengeance is in the hands of civil government (Rom. 13:2-4). Such government is a "minister of God." Involved in this power is the "sword": "for it does not bear the sword for nothing." This should be a reason for evil-doers to fear. It implies the right to punish; it is the power of life and death in punishment (cf. 1 Pet. 2:14). This right lies in the hands of governing powers, not in an individual’s personal sense of vengeance.

Objections

Many will, again, argue that capital punishment is inhumane. Not according to God. It is many of the same who accept humanistic and evolutionary concepts which result in the destruction of personal accountability and responsibility. It is also strange that many of these will fully endorse and defend abortion. They claim we are inconsistent, but surely one can see a difference between murdering an innocent life and exacting a just penalty on a convicted criminal. We plead the cause of the innocent, but allow justice to take place in the case of the criminal.

Some who believe in God object by pointing to various passages in the Bible. As noted, "You shall not kill" does not negate the principle of capital punishment. If it did, then God Himself violated His own law, which is not a viable option to accept. The "killing" in Exodus 20 refers to murder itself, not the carrying out of justice.

Some appeal to John 8 to show that Jesus repealed the death penalty. However, this was not the purpose of this passage. The Pharisees were testing Jesus and had no intention of carrying out justice according to the law. The man was not even present, which makes the whole scenario suspect. And when the "witnesses" left, Jesus was not in a position to execute the penalty by the standards of the law (which required witnesses).

Other passages referring to personal conduct are sometimes referred to (e.g., Matt. 5:38-42). These refer to an individual’s personal conduct, but do not negate the authority God has given to civil government to punish evil-doers (Rom. 12-13). When God gives the authority, who are we to argue with Him?

Conclusion

Capital punishment, through the "sword" of governing authority, is one of God’s means of punishing evil-doers. As Christians, we must submit to the authority of government, which is given the power of such punishment. Personal vengeance must be avoided.

Let us strive to live within the boundaries of that which God has authorized. Let us support that which God supports, and renounce that which God calls evil. And let us pray for those who are in positions of authority so that they will rule wisely, and, above all, consistently with the will of God (1 Tim. 2:1-2). In this way, we can lead "tranquil and quiet" lives in all "godliness and dignity."

Doy Moyer