By Samuel Postma
“So, God made mankind in His own image, in the image of God he created them; male and female he created them” (Genesis 1:27, NIV Study Bible). This verse forms the foundation of a biblical reflection on capital punishment, where the legal system uses execution as a penalty for particular crimes. It is an incredibly controversial topic, involving confounding questions of practicality, implementation, and ethical values. The conclusion about the issue may depend, in part, on which of these specific variables receive scrutiny. However, the complexity does not require that the subject lack an objective answer. It is important to assume objective morality even if the correct answer is difficult to ascertain. Concluding anything about capital punishment does require careful thought and prayer. The variables cause the analyzer to inquire after one principal question that informs all others: Is it a just practice to execute someone for a crime they committed? From a biblical perspective, execution is—in fact—fundamentally ethical to construct a framework for understanding the death penalty.
Before any moral question can receive analysis, the thinker must presume an ethical standard (McDowell & McDowell lx-lxi). The following argument assumes a Christian worldview with the Bible as its foundation. Also, even if the audience were not devout believers, a Christian perspective is the only reliable method for finding the truth about any matter (Bahnsen 305). Although unbelievers can discover truth, they do so by inconsistently assuming Christian principles while simultaneously rejecting others (Lisle, The Ultimate Proof 77-79). They can find truth, but it is by God’s grace and His image in them (77–78). Therefore, it is only rational to begin a discussion about the ethics of the death penalty by assuming Christian presuppositions.
Among these assumptions is the belief that the Bible, at its original writing, was the divinely inspired revelation from God (see 2 Timothy 3:16–17). As a result, every doctrine or statement about reality and history it espouses is factual (Lisle, Understanding Genesis 35). Another assumption is that the copies of that original Scripture are faithful translations and transcriptions, accurately representing the original meaning to today’s audience (McDowell & McDowell 42–91, 122–123). Christians also assume that there is no higher standard for truth, logic, thought, ethics, or reality than Yahweh (Bonhoeffer 58). God is the final arbiter of justice and truth. He judges all things as He is the absolute standard. This feature also means that human intellect must always exist in submission to God’s revealed truth (Bahnsen 146). Logic is only logical because it is how God thinks (Lisle, Intro to Logic 7). Morality and justice are only correct because they are either how God would act or that which conforms with His will (Bonhoeffer 41, 58). Therefore, ethics begin as general principles that remain unchanging and absolute based on God’s nature. They remain so as more circumstantial variables enter consideration because God is sovereign and remains unchanging. The ethical value of a moral decision remains absolute even when the correct response to a situation is individual-dependent. These assumptions suffice as an introduction to Christian presuppositions.
As a few final prefaces before entering the debate, few secular objections deserve attention here, since the Christian community itself finds ample reasons protest against capital punishment. Most concerns about the paper's conclusions and arguments will be protests put forward by self-proclaimed Christians. This approach does not dismiss secular objections. It is intended only to limit the scope of a broad topic. Unbelievers’ complaints about many issues frequently result from faulty, unbiblical assumptions, which should surprise no one (Lisle, The Ultimate Proof 77–79). Commonly, addressing them requires an exercise in apologetics, which goes beyond the scope of this essay on capital punishment. Also, Scripture does prescribe the death penalty for sins besides murder (see Exodus 21:15–17, 22:19; Leviticus 20:9–10, 13, 27). There are reasonable arguments for continuing to practice execution for such crimes as rape (see Deuteronomy 22:25–27). To keep the focus on the viability of capital punishment today, one must focus on murder specifically. On this topic, the Bible remains ambiguous. Christians must think logically and carefully (Lisle, Discerning Truth 12–13). Therefore, they should consider practical and social justice concerns along with theological concerns. However, believers should provide a foundation from which to ask such implementation questions, not to hypothesize. These restrictions will focus the question at hand and narrow its scope to best address the questions posed.
The first question that the Christian thinker who is pondering the death penalty must consider is whether Scripture condones, condemns, or remains neutral on the practice (Chatraw and Prior 315). Scripture is not silent about the death penalty; in fact, the Bible addresses the subject on numerous occasions from beginning to end. Some doctrines and verses, however, give conscientious Christians pause, as they can sound seemingly contradictory. We must give the various nuances of this topic reasonable consideration.
Genesis provides its readers with the first instance of God’s commanding His people to practice capital punishment (see Genesis 9:5–6). These verses both present the commandment and explain why God acquiesces to this tragic practice. The given justification is that God made humans in His image, which gives every human being inherent value to Him . Although God is Spirit, and no physical image will ever represent Him accurately, physical realities can reflect His divine qualities. These characteristics are embodied by people, if only in a limited fashion. Among these qualities are rational thought, emotions, consciousness, spirituality, communal orientation, language, appreciation of beauty, and creativity (Lisle, Understanding Genesis 163; Overstreet 54; Phillips). The human being is God's representation of Himself as a testament to His glory and power.
Dishonoring God is considered sacrilegious, tantamount to a direct rebellion against God. Moreover, this affront to God’s divinity is equivalent to treason (McKenna 27). Every sin deserves death and receives the same overall punishment. However, some sins are more egregious with more horrific consequences (“Are All Sins the Same” n. pg). Sacrilege that approaches blasphemy is among these transgressions—one of the closest things to a direct attack on God. Destroying or dishonoring the life of another human being operates as disrespecting an image-bearer of God, and by extension Him, in the most extreme way possible. As a result, God commands His people to punish it in the severest way open to them: taking from the perpetrator what they took from the victim. Execution is the natural consequence of desecrating God’s image.
Objections to the death penalty carry valid concerns. Some Christians argue that taking the life of a death row inmate is the equivalent of murder as the executioner destroys the life of another one of God’s image-bearers (Chatraw and Prior 312). It is true that the murderer is also an image-bearer of God and that their life has inherent value. However, when the murderer took the victim’s life, they removed one of God’s examples of His divine image (imago Dei) from the world. The victim was and always will be God’s property, but[BB1] their valuable presence has ceased. To pay for this thievery, the murderer must provide something equally precious. The perpetrator must pay with their own life for them to even begin to pay their debt to God. Of course, their crimes against God are vast as they sinned against the infinitely holy God, so only a life of limitless worth can pay for them (Lisle, “The Trinity”). Christ is the only One Who can adequately pay for any sin. Life is the only thing that the murderer possesses worth enough to be exchanged for the victim’s life. In this way, the death penalty affirms the value of human life. It does not deny it.
Although Genesis 9:6 forms the cornerstone of the argument for the death penalty, other verses also support the practice. God commands that anyone who maliciously murders someone must die (see Exodus 21:12–14). He provides context by explaining that intentions should receive consideration in punishment. If taking the victim's life was unintentional, then the death penalty is not warranted. Likewise, God again commands execution for those committing murder in Leviticus 24:17. This commandment occurs within the context of dealing with a blasphemer of God’s name. Again, in Numbers 35:6–34, God explains that any death occurring because of malice or hatred constitutes murder; therefore, the murderer must be executed. However, accidental deaths are not included. God institutes several provisions, including a non-biased court, witnesses, and protection against revenge for the accused murderer while also ensuring that those who are guilty receive their due penalty. These Old Testament regulations and instructions bolster the argument for capital punishment.
God is the definer of justice; He never commands anything contrary to His justice. Therefore, capital punishment is just by definition. However, this conclusion does not settle the theological debate about its morality. There remains a concern about whether society should continue to practice execution given the revelation of the New Testament. God grants mercy and forgiveness to people deserving of death in the Old and New Testaments. Christ’s death atones even for the demise of murderers. He calls Christians to forgiveness and mercy. Many requirements of the Old Testament are no longer binding for Christians because of Christ’s life, sacrifice, and resurrection. Do these principles mean that while capital punishment is just, humanity does not need to continue to practice it?
The first point to remember is that God institutes capital punishment before the Mosaic Law, because God commands Noah first to institute the death penalty in intentional murder cases. Moreover, it is a moral command and not a ceremonial or food-based law. Christ fulfills the ceremonial laws and atones for believers’ failings in the ethical portions of the Law (see Matthew 5:17, Romans 7:21–25). However, Christ does not nullify the moral Law (see Matthew 5:17–19). Instead, He calls Christians to an even higher standard than what the Old Testament communicated (Matthew 5:20–48). So, the New Testament does not revoke capital punishment.
In Matthew 5:20, Jesus teaches His listeners that they must be more righteous than the Pharisees to enter heaven, and He later commands perfection (see Matthew 5:48). Sinful humans, by definition, cannot attain this. They need Jesus’ fulfillment of the law and His sacrifice as atonement for their sin. In the same chapter, Christ raises the standard so that even those who may think themselves righteous find themselves humbled. Jesus instructs that just as murder deserves the death penalty, so hatred of a brother deserves eternity in Hell (see Matthew 5:21–22). In doing so, He affirms the justice of capital punishment. Although He may consider it just, the inquiry is not yet resolved.
One concern is Christ’s salvific work. Jesus forgave sinners, so should not His followers also forgive? Indeed, Christ forgave sinners throughout the Gospels. He forgave the paralyzed man and the woman who poured oil on His feet (Matthew 9:2, Luke 7:48). He forgives even the worst sinners, bringing them into His Kingdom. Even in the Old Testament, God forgives people for crimes that deserve death and does require execution (see 2 Samuel 12:13). These Scriptures affirm God’s forgiveness of even those receiving the death penalty. The thief on the cross who committed a crime worthy of death, according to the Roman executioners, received salvation mere hours before his death (see Luke 23:43).In these examples, God is the Forgiver, not humanity. It would be presumptuous to assume that judicial systems should ignore justice because God has chosen to apply His forgiveness in particular instances. These cases all involve repentance or faith from the perpetrator. God does not randomly forgive, as salvation is based on faith, and only acceptance of Christ’s infinite sacrifice could atone for the sin that deserves death (see Ephesians 2:8). Christ forgives all sins, not select transgressions. Humanity cannot spiritually forgive any sin. There is certainly precedent for carefully applied mercy, as there is for justice.
Justice and mercy are not opposites since God is both (see Exodus 34:6-7). He cannot deny or contradict Himself (see 2 Timothy 2:13). Therefore, these abstractions must align with each other. The concept of mercy presupposes justice. Clemency involves withholding punishment, while assuming that there is a rightful punishment. Since God is consistent with Himself, His mercy is just. Hypothetically, it would be possible for God to instantly deal out justice without any consideration of leniency, but not mercy without justice. However, God’s nature is such that He is always merciful (see Psalm 25:10, 89:14, Ephesians 2:4). At worst, He sends some disaster on a people, which might motivate them to cry out at the end. At best, He sustains their existence, giving them numerous opportunities to repent until their death and final judgment. Even sinners who commit the most horrific sins receive the opportunity to repent. He does not remove His breath from them. Implementing the death penalty is not inconsistent with God’s mercy if implemented cautiously and with as much compassion as can be manifested.
Although we do not always view public servants as distributors of compassion, government is one of God’s tools for accomplishing His justice for victims by dispensing His wrath in this world (see Romans 13:4). The Lord will ultimately balance all scales and cause universal justice and mercy where He chooses (see Revelation 21:6–8). While this world exists, God works through governmental dealings. Therefore, the government has a rightful responsibility to punish wrongdoers for their sins. Paul specifically references a sword, suggesting the use of violence. It is proper for the government to use the death penalty, when applicable, to penalize those inmates who have committed murder.
While many likely agree that capital punishment is good in theory, some object to the act on a practical basis (“The Case Against the Death Penalty”). Cases frequently occur when a supposed perpetrator appears to have been condemned based on their race in American society (“Facts about the Death Penalty” 2). Even in situations where suspicious factors were not known to be present, innocent people were unjustly condemned, though not necessarily executed (2). There are many opportunities to overturn verdicts, but few sentences are revoked, resulting in false hope. Individuals are left to sit in prison for excessive periods, eventually receiving their execution after suffering dreadful anticipation. The means of death are sometimes ineffective or torturous (Radelet). These issues challenge the moral practice of the death penalty. The person must be guilty of the crime for the penalty to be just; and if they are guilty, the implementation of the sentence must also be just.
Scripture indicates that execution is just and moral. The justification of requiring the life of the guilty party is based on valuing the victim’s life by taking the life of the murderer, which recognizes and honors God’s image in both individuals. The Mosaic Law again affirms capital punishment, though it highlights the importance of using it carefully. Jesus upholds its importance, and so does Paul. Consistent with scripture, mercy and justice must coexist in the justice system, and Christians should remember that even the rightfully convicted need to hear the gospel. There remains significant doubt whether society currently can consistently implement capital punishment justly. Even so, Christians should recognize the importance of the death penalty as a means to value human life and practice justice. The matter is a solemn and mournful topic. It should remind Christians of their sin and humble them. Let the horrific reality of capital punishment remind believers that “while we were still sinners, Christ died for us” (see Romans 5:8).
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