For many years efforts have been made to abolish capital punishment as the penalty for murder. These efforts continue in our day, with a good measure of success. Last year only one American was executed, an all-time low for the nation. Other nations around the world are experiencing similar results.
The death penalty is a solemn matter, and we dread to think of convicts awaiting the day and hour designated for their trip to the gallows, the gas chamber, or the electric chair. The Christian knows, or ought to know, that there are issues of great importance involved with capital punishment as it is imposed upon murderers. God has a very vital interest in the matter, and the attitude of the child of God should accord with His. Our looking into the subject is with the desire that we might have godly wisdom and intelligence about this subject.
Under the Mosaic law a number of offenses were punishable by death. Leviticus 7 tells of seven of these, including offering to a false god, cursing parents, adultery, and various moral acts. Cursing God and breaking the Sabbath are other sins which were to be punished by death. In the book of Deuteronomy the list is extended to include idolatry and rebellion against parents, as well as other moral actions.
In present-day law, capital punishment, the taking of a man's life by governmental authority, is mostly limited to cases of murder. Treason and seditious acts against the government may be punished by death. Our present concern with this subject, however, is limited to the applicability of the death penalty to those who have been convicted of murder, those who have slain an innocent human being.
We have not to turn many pages of our Bibles before learning of murder, for in the 4th chapter of Genesis we read the account of Cain killing his brother Abel. The same chapter also records a second murder, Lamech saying, "I have slain a man to my wounding." At a later time, God would require that such a manslayer himself be put to death. Why it was not required at this early time we are not told. Yet, when speaking to Cain about his wicked act, God said, "The voice of thy brother's blood crieth unto Me from the ground."
For a period of some 1,600 years, until the great flood, there was no ordered dealing of God with men; that is, it might be said that every man did that which was right in his own eyes. During that dispensation men corrupted their way, and the earth was filled with violence. The wickedness of man was great, and the thoughts of his heart were only evil. Through Noah, God called for repentance from these evil ways, but there was none. Then God brought in the flood upon that ungodly scene, and, except for eight persons, the race of man was gone.
Following the flood, God introduced a new order of things. Government of man by his fellows was established in Noah and in his sons. In Genesis 9 God charged them with this responsibility, including, "Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made He man." It is important to note that in the 4,300 years which have elapsed since God gave that command, it has been neither amended nor recalled.
We have already considered something of the dispensation of law when a whole way of life, a way to please God, was delivered to the nation of Israel through Moses. It provided for a system of sacrifices and a priestly service. In this system there was again one act which called for special dealing. We read of it in Numb. 35:30-3430Whoso killeth any person, the murderer shall be put to death by the mouth of witnesses: but one witness shall not testify against any person to cause him to die. 31Moreover ye shall take no satisfaction for the life of a murderer, which is guilty of death: but he shall be surely put to death. 32And ye shall take no satisfaction for him that is fled to the city of his refuge, that he should come again to dwell in the land, until the death of the priest. 33So ye shall not pollute the land wherein ye are: for blood it defileth the land: and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it. 34Defile not therefore the land which ye shall inhabit, wherein I dwell: for I the Lord dwell among the children of Israel. (Numbers 35:30‑34): "Whoso killeth any person, the murderer shall be put to death by the mouth of witnesses: but one witness shall not testify against any person to cause him to die. Moreover ye shall take no satisfaction for the life of a murderer, which is guilty of death: but he shall be surely put to death.... So ye shall not pollute the land wherein ye are: for blood it defileth the land: and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it."
So strongly, we might say, did God feel about this that the case is supposed of murder by an unknown hand. Deuteronomy 21 gives the instructions which were to be followed when such a situation arose. The elders of the nearest city, by shedding the blood of a heifer, were to avenge the innocent blood. When they had done this, God said, "the blood shall be forgiven them. So shalt thou put away the guilt of innocent blood from among you, when thou shalt do that which is right in the sight of the LORD."
In our Bibles we see then that God is very much concerned when innocent blood has been shed. His first claim is that innocent blood cries to Him for vengeance. Next is that man was created in the image of God, and third, that innocent blood pollutes, or defiles, the land. These claims are satisfied only by the shedding of the blood of the murderer. But lest any should think that God takes delight in the execution of such a judgment, let us hear His word spoken through Ezekiel: "As I live, saith the Lord GOD, I have no pleasure in the death of the wicked."
God's claim, as we have pointed out, was established, not in the law given to Moses, but long before that. In the present dispensation the Mosaic law has been superseded by God's grace; but this in no way affects that early decree, "Whoso sheddeth man's blood, by man shall his blood be shed" (Gen. 9:66Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man. (Genesis 9:6)). This has not been superseded, amended, or canceled.
Let us remember that human government is something that God Himself has set up. In Rom. 13:11Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. (Romans 13:1) we read, "The powers that be are ordained of God." The first six verses of this chapter make it clear that governmental authority is something that God has established, and that everyone is to be subject to those that are in authority. This is because they are really God's officers, working for the welfare of those that practice what is good. They also execute judgment on those that do evil.
Let it be noted that when a constituted governmental authority executes the sentence of death upon a convicted murderer, it is not itself committing murder. Opponents of the death penalty may cry out against such action, and call it murder; but the scriptures we have cited remove all doubt concerning this. An individual is, of course, in charge of the solemn event; but he is acting on behalf of his government and not in his own right.
This point was demonstrated following the death of the late president of the United States, John F. Kennedy. Lee Oswald was apprehended and charged with the assassination, but before he could be brought to trial he himself was killed by Jack Ruby. Based on newspaper accounts of Oswald's actions and the evidence implicating him, it might have been felt that he deserved to die. Mr. Ruby, however, in taking Oswald's life, acted of his own volition. He was not acting for the state and, as a consequence, Ruby himself was charged with murder.
If then it is right for the state to take the life of a convicted murderer, the question may be asked whether it is appropriate for a Christian to be involved in such matters. We have no hesitancy in answering that those who know Christ as their Savior should have exercised consciences about getting involved in human government or in political matters. Heb. 11:13, 1413These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. 14For they that say such things declare plainly that they seek a country. (Hebrews 11:13‑14) tells of faithful men of God who "confessed that they were strangers and pilgrims on the earth. For they that say such things declare plainly that they seek a country." In Phil. 3:2020For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: (Philippians 3:20) we read, "Our conversation [or citizenship] is in heaven," and the Lord would have us walk through this scene as strangers and pilgrims on the way to our home in heaven. We can and should be thankful to God for orderly governments over us; but the conduct of government is not committed to those of whom the Lord could say, "They are not of the world, even as I am not of the world." John 17:1616They are not of the world, even as I am not of the world. (John 17:16).
Returning to our subject, it may be suggested that the "Sermon on the Mount" is authority for doing away with the death penalty, for in Matt. 5:38, 3938Ye 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. (Matthew 5:38‑39) thee Lord Jesus said, "Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: but I say unto you, That ye resist not evil...." The late William Kelly, writing on these verses in his tract entitled "The Powers That Be," said that any difficulty as to their import "is due to a failure in seizing the bearing of these scriptures, for no believer would even insinuate that one part of God's Word contradicts another.... Here the Lord instructs His disciples in their individual path, not their relation to governors, and puts their calling to walk in grace, active or passive, in contrast with the Jews, who were called to act in the righteousness of the law. It is absurd to apply such a passage to a government or a worldly tribunal. If it did so apply, it would prove that magistrates ought to caress and reward every culprit instead of punishing any."
The man of the world, unconcerned about God's claims upon the governments of earth, looks upon capital punishment according to his own light. Perhaps the majority think it is imposed solely as punishment for the evil act. To them such punishment seems very severe. We need not be concerned about man's thoughts and reasonings when we have a definite word from God Himself as to the validity of capital punishment (as we have seen in Gen. 9:66Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man. (Genesis 9:6)), and that man in the place of authority is "the minister of God... to execute wrath upon him that doeth evil" (Rom. 13:44For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil. (Romans 13:4)). These verses show us "the authority of God over life, put into the hands of man and for which he was to be responsible. The exercise of this power was the manifestation of the judgment of God and recalled His holiness and authority." But for the value of this principle of rule to be recognized it is necessary that the source from which it emanated, namely, God Himself, should be acknowledged both by those who govern and those who are governed. "The value of this principle was its recalling, to the heart and the eye, the authority of that God who had established it-an authority which, thus recognized, would restrain the lusts of the flesh, ere they broke out in those acts to which the power of the sword itself was to be applied."
Satan would seek to entangle the children of God in the affairs of this life and in the affairs of government. Their part, however, is to pass quietly through this world, in it but not of it. Currently we are witnessing a severe breakdown of morality, and we see disobedience to parents and others flourishing. We see the criminal being coddled rather than being punished. This increasing laxity on the part of those in authority is, no doubt, contributing to the accelerating moral decline that is now so apparent.
The thoughtful child of God is concerned about these things, but he should leave the government of the world to those whose citizenship is in the world. The Christian's path through the world should be in separation from it. But every Christian can show the character of the Lord Jesus Christ and can stand firm as concerns the claims of a holy and righteous God and Father.