Tag Archives: Death Penalty

Podcasts

What does the Bible say about capital punishment?

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Note: This post has a twin post which talks about the evidence against capital punishment from science.

First, let’s take a look at what the Bible says in general about capital punishment, using this lecture featuring eminent theologian Wayne Grudem.

About Wayne Grudem:

Grudem holds a BA from Harvard University, a Master of Divinity from Westminster Theological Seminary, and a PhD from the University of Cambridge. In 2001, Grudem became Research Professor of Bible and Theology at Phoenix Seminary. Prior to that, he had taught for 20 years at Trinity Evangelical Divinity School, where he was chairman of the department of Biblical and Systematic Theology.

Grudem served on the committee overseeing the English Standard Version translation of the Bible, and in 1999 he was the president of the Evangelical Theological Society. He is a co-founder and past president of the Council on Biblical Manhood and Womanhood. He is the author of, among other books, Systematic Theology: An Introduction to Biblical Doctrine, which advocates a Calvinistic soteriology, the verbal plenary inspiration and inerrancy of the Bible, the body-soul dichotomy in the nature of man, and the complementarian (rather than egalitarian) view of gender equality.

The MP3 file is here.

A PDF sermon outline is here.

Topics:

  • what kinds of crimes might require CP?
  • what did God say to Noah about CP?
  • what does it mean that man is made in the image of God?
  • is CP just about taking revenge?
  • what does CP say about the value of human life?
  • does CP apply to animals, too?
  • could the statements supporting CP be understood as symbolic?
  • one purpose of CP is to protecting the public
  • another purpose of CP is to deter further wrongdoing
  • but the Biblical purpose of CP is to achieve justice by retribution
  • does the Pope make a good argument against CP?
  • what is the role of civil government in achieving retribution?
  • do people in Heaven who are sinless desire God to judge sinners?
  • should crimes involving property alone be subject to CP?
  • is the Mosaic law relevant for deciding which crimes are capital today?
  • should violent crimes where no one dies be subject to CP?
  • is CP widespread in the world? why or why not?
  • what are some objections to CP from the Bible?
  • how do you respond to those objections to CP?
  • should civil government also turn the other cheek for all crimes?
  • what is the “whole life ethic” and is it Biblical?
  • what do academic studies show about the deterrence effect of CP?
  • how often have innocent people been executed in the USA?
  • should there be a higher burden of proof for CP convictions?

You can find more talks by Wayne Grudem here.

What about the woman caught in adultery?

Some people like to bring up the woman caught in adultery as proof that Jesus opposed capital punishment. But that passage of the Bible was added much later after the canon was decided.

Daniel B. Wallace is an eminent New Testament scholar who also teaches at Dallas Theological Seminary, an extremely conservative seminary.

About Dr. Wallace:

Dr. Daniel B. Wallace

  • Professor of New Testament Studies
  • B.A., Biola University, 1975; Th.M., Dallas Theological Seminary, 1979; Ph.D., 1995.

Dr. Wallace influences students across the country through his textbook on intermediate Greek grammar. It is used in more than two-thirds of the nation’s schools that teach that subject. He is the senior New Testament editor of the NET Bible and coeditor of the NET-Nestle Greek-English diglot. Recently his scholarship has shifted from syntactical and text-critical issues to more specific work in John, Mark, and nascent Christology. However he still works extensively in textual criticism, and has founded The Center for the Study of New Testament Manuscripts, an institute with an initial purpose to preserve Scripture by taking digital photographs of all known Greek New Testament manuscripts. His postdoctoral work includes work on Greek grammar at Tyndale House in Cambridge and textual criticism studies at the Institut für Neutestamentliche Textforschung in Münster.

And Dr. Wallace writes about the passage in John on Bible.org.

Excerpt:

One hundred and forty years ago, conservative biblical scholar and Dean of Canterbury, Henry Alford, advocated a new translation to replace the King James Bible. One of his reasons was the inferior textual basis of the KJV. Alford argued that “a translator of Holy Scripture must be…ready to sacrifice the choicest text, and the plainest proof of doctrine, if the words are not those of what he is constrained in his conscience to receive as God’s testimony.” He was speaking about the Trinitarian formula found in the KJV rendering of 1 John 5:7–8. Twenty years later, two Cambridge scholars came to the firm conclusion that John 7:53–8:11 also was not part of the original text of scripture. But Westcott and Hort’s view has not had nearly the impact that Alford’s did.

For a long time, biblical scholars have recognized the poor textual credentials of the story of the woman caught in adultery (John 7:53–8:11). The evidence against its authenticity is overwhelming: The earliest manuscripts with substantial portions of John’s Gospel (P66 and P75) lack these verses. They skip from John 7:52 to 8:12. The oldest large codices of the Bible also lack these verses: codex Sinaiticus and Vaticanus, both from the fourth century, are normally considered to be the most important biblical manuscripts of the NT extant today. Neither of them has these verses. Codex Alexandrinus, from the fifth century, lacks several leaves in the middle of John. But because of the consistency of the letter size, width of lines, and lines per page, the evidence is conclusive that this manuscript also lacked the pericope adulterae. Codex Ephraemi Rescriptus, also from the fifth century, apparently lacked these verses as well (it is similar to Alexandrinus in that some leaves are missing). The earliest extant manuscript to have these verses is codex Bezae, an eccentric text once in the possession of Theodore Beza. He gave this manuscript to the University of Cambridge in 1581 as a gift, telling the school that he was confident that the scholars there would be able to figure out its significance. He washed his hands of the document. Bezae is indeed the most eccentric NT manuscript extant today, yet it is the chief representative of the Western text-type (the text-form that became dominant in Rome and the Latin West).

When P66, P75, Sinaiticus, and Vaticanus agree, their combined testimony is overwhelmingly strong that a particular reading is not authentic. But it is not only the early Greek manuscripts that lack this text. The great majority of Greek manuscripts through the first eight centuries lack this pericope. And except for Bezae (or codex D), virtually all of the most important Greek witnesses through the first eight centuries do not have the verses. Of the three most important early versions of the New Testament (Coptic, Latin, Syriac), two of them lack the story in their earliest and best witnesses. The Latin alone has the story in its best early witnesses.

[…]It is an important point to note that although the story of the woman caught in adultery is found in most of our printed Bibles today, the evidence suggests that the majority of Bibles during the first eight centuries of the Christian faith did not contain the story. Externally, most scholars would say that the evidence for it not being an authentic part of John’s Gospel is rock solid.But textual criticism is not based on external evidence alone; there is also the internal evidence to consider. This is comprised of two parts: intrinsic evidence has to do with what an author is likely to have written; transcriptional evidence has to do with how and why a scribe would have changed the text.

Intrinsically, the vocabulary, syntax, and style look far more like Luke than they do John. There is almost nothing in these twelve verses that has a Johannine flavor. And transcriptionally, scribes were almost always prone to add material rather than omit it—especially a big block of text such as this, rich in its description of Jesus’ mercy. One of the remarkable things about this passage, in fact, is that it is found in multiple locations. Most manuscripts that have it place it in its now traditional location: between John 7:52 and 8:12. But an entire family of manuscripts has the passage at the end of Luke 21, while another family places it at the end of John’s Gospel. Other manuscripts place it at the end of Luke or in various places in John 7.

The pericope adulterae has all the earmarks of a pericope that was looking for a home. It took up permanent residence, in the ninth century, in the middle of the fourth gospel.

As this debate between Peter Williams and Bart Ehrman shows, there are only TWO disputed passages in the entire NT that are theologically significant. The long ending of Mark and this adultery passage. A good case can be made for the long ending of Mark, but it’s best not to assume it in a debate. The adultery passage is practically impossible to defend as authentic. Dr. Wallace talks about both passages in this Parchment & Pen article. Wallace has also debated Bart Ehrman in the Greer-Heard Forum. What that debate showed is that the New Testament text is actually quite reliable except for those two passages, but it’s important to be honest about the two places that are not well supported.

News

How to defend the Biblical view of capital punishment

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Here’s a Yahoo News story, and pay attention to the victims and their view of capital punishment.

Excerpt:

The leader of a former gang of Houston teenagers who raped and murdered two young girls walking home from a neighborhood party 17 years ago was executed Tuesday in Texas.

Peter Anthony Cantu, 35, was strapped to a gurney in the Huntsville Unit prison death chamber and administered a lethal injection at 6:09 p.m. CDT. He took a single deep breath before slipping into unconsciousness, then was pronounced dead eight minutes later as relatives of his victims, Jennifer Ertman and Elizabeth Pena, looked stoically through a window a few feet from him.

Asked by the warden if he had any last statement, Cantu replied: “No.” He never looked at the witnesses, including his victims’ parents.

“Nothing he would have said to me would have made any difference,” Adolfo Pena, who lost his daughter in the attack, said after watching Cantu die. “He did a horrendous crime to these two girls. He deserved to die and 17 years later, he died. Not soon enough.

“It’s been a long time coming,” said Pena, who wore a T-shirt bearing pictures of both girls.

I’ll leave out the brutal details of the crime, and jump to this:

Jennifer’s father, Randy Ertman, who witnessed all three executions, said before Cantu was put to death Tuesday that the apologies meant nothing to him, that it was too late for apologies.

[…]Ertman said if the death penalty was intended as a deterrent, all five members who had been sentenced to die should have been hanged from trees outside Houston City Hall years ago.

“That would be a deterrent,” he said.

Ok, now look at this Fox News article which talks about whether it works to deter more violent crimes.

Excerpt:

What gets little notice, however, is a series of academic studies over the last half-dozen years that claim to settle a once hotly debated argument — whether the death penalty acts as a deterrent to murder. The analyses say yes. They count between three and 18 lives that would be saved by the execution of each convicted killer.

[…]”Science does really draw a conclusion. It did. There is no question about it,” said Naci Mocan, an economics professor at the University of Colorado at Denver. “The conclusion is there is a deterrent effect.”A 2003 study he co-authored, and a 2006 study that re-examined the data, found that each execution results in five fewer homicides, and commuting a death sentence means five more homicides. “The results are robust, they don’t really go away,” he said. “I oppose the death penalty. But my results show that the death penalty (deters) — what am I going to do, hide them?”

Statistical studies like his are among a dozen papers since 2001 that capital punishment has deterrent effects. They all explore the same basic theory — if the cost of something (be it the purchase of an apple or the act of killing someone) becomes too high, people will change their behavior (forego apples or shy from murder).

That’s the only question we should be asking – does it work? Not “how does it makes us feel?”. I don’t care how it makes anyone feel except for the victims. I only care about the victims. If the conviction is good, and they accused admit their guilt, the death penalty should be on the table.

The Bible supports the idea of capital punishment, and if you want to explain to people why the Bible supports it, you need to give specific examples, talk from the point of the view of the victims, and reference the relevant research, keeping in mind that academics are vastly more likely to skew the results in favor of the liberal “murderers should not be punished because no one should be punished” view.

Polemics

Does the Bible say thou shalt not kill or thou shalt not murder?

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Here is an article on it by a prominent Jewish professor of religious studies at the University of Calgary.

His qualifications are here. He is an expert in Hebrew language.

Excerpt:

Those of us who are familiar with the original Hebrew text of the Bible find frequent occasion to whine about inaccuracies and misleading expressions in the translations that are in use among non-Jews. Many of these discrepancies arose out of patently theological motives, as Christian interpreters rewrote passages in the “Old Testament” so as to turn them into predictions or prefigurations of the life of Jesus. Some of the mistranslations, though, are harder to account for.

For me, one of the most irksome cases has always been the rendering of the sixth commandment as “Thou shalt not kill.” In this form, the quote has been conscripted into the service of diverse causes, including those of pacifism, animal rights, the opposition to capital punishment, and the anti-abortion movement.

Indeed, “kill” in English is an all-encompassing verb that covers the taking of life in all forms and for all classes of victims. That kind of generalization is expressed in Hebrew through the verb “harag.” However, the verb that appears in the Torah’s prohibition is a completely different one, ” ratsah” which, it would seem, should be rendered “murder.” This root refers only to criminal acts of killing.

It is, of course, not just a question of etymology. Those ideologies that adduce the commandment in support of their gentle-hearted causes are compelled to feign ignorance of all those other places in the Bible that condone or command warfare, the slaughter of sacrificial animals, and an assortment of methods for inflicting capital punishment.

Not that I don’t agree with this guy about his comments on abortion. I think abortion IS murder, and that Jews always considered it murder. Consider this post at Reason to Stand.

Excerpt:

“The law enjoins us to bring up all our offspring, and forbids women to cause abortion of what is begotten, or to destroy it afterward; and if any woman appears to have so done, she will be a murderer of her child, by destroying a living creature, and diminishing humankind.” -Josephus, 1st century Jewish historian

Regarding the KJV and its translation of the text as “Thou shalt not kill”. The KJV is a poor translation of the Bible. If you know the history of Erasmus and the Textus Receptus, you’ll know it was a rush job done in 1611, and that newer and more manuscripts have emerged since 1611.

Get an NASB. That’s the most literal translation available, except for the original Koine Greek itself. Here’s the relevant verse from Exodus 20 in the NASB. If you want something readable, go for an NIV or and ESV. But to make your case, use an NASB.