Reformed Baptist theologian Wayne Grudem speaks on the Bible and capital punishment.
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.
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?
The Bible is awesome because it gives us knowledge about God’s character. How are we supposed to act in a way that is pleasing to God if we don’t know what he thinks of the issues of the day? We won’t know how we are supposed to act unless we know who God is first. And that’s why when we read the Bible we should be looking to find out the truth about who God is.
I noticed that there is some silly Democrat running around harassing Mike Pence because he accepts Jesus’ definition of marriage. What’s annoying about this particular Democrat is that he calls himself a Christian, despite being in a gay relationship with another man. I thought it might be a good idea to remind everyone what the actual definition of marriage is, according to Jesus.
1 Now when Jesus had finished these sayings, he went away from Galilee and entered the region of Judea beyond the Jordan.
2 And large crowds followed him, and he healed them there.
3 And Pharisees came up to him and tested him by asking, “Is it lawful to divorce one’s wife for any cause?”
4 He answered, “Have you not read that he who created them from the beginning made them male and female,
5 and said, ‘Therefore a man shall leave his father and his mother and hold fast to his wife, and the two shall become one flesh’?
6 So they are no longer two but one flesh. What therefore God has joined together, let not man separate.”
7 They said to him, “Why then did Moses command one to give a certificate of divorce and to send her away?”
8 He said to them, “Because of your hardness of heart Moses allowed you to divorce your wives, but from the beginning it was not so.
9 And I say to you: whoever divorces his wife, except for sexual immorality, and marries another, commits adultery.”
10 The disciples said to him, “If such is the case of a man with his wife, it is better not to marry.”
11 But he said to them, “Not everyone can receive this saying, but only those to whom it is given.
To be a Christian, minimally, is to be a follower of Jesus Christ. That means that we accept what Jesus teaches, on whatever he teaches about. We don’t overturn the teachings of Jesus in order to make people who are rebelling against God feel better about their rebellion. It is central to the Christian worldview that Christians care more about what God thinks of them than what non-Christians think of them. In fact, Christians are supposed to be willing to endure suffering rather than side with non-Christians against God’s authority.
As Christians, our goal is not to avoid being like the big bad “other Christians,” but to strive to be like Christ Himself. This is one of the advantages to having an Incarnate God. He went around acting and speaking and teaching and generally functioning in our realm, thereby giving us a model to follow. This is the model of a loving and merciful man, and also a man of perfect virtue who fought against the forces of evil, condemned sin, defended his Father in Heaven with sometimes violent force, spoke truth, and eventually laid down His life for those He loved (which would be all of us).
[…]This is what it means to believe in Christ. Not just to believe that He existed, but to believe that Christ is Truth itself, and that everything He said and did was totally and absolutely and irreversibly true forever and always. Many Christians today — not only the ones in the video, but millions alongside them — seem to think we can rightly claim to have “faith” in Jesus or a “relationship” with Him while still categorically denying much of His Word. This is a ridiculous proposition. We can’t declare, in one breath, that Christ is Lord, and in the next suggest that maybe God got it wrong on this or that point. Well, we can make that declaration, but we expose our belief as fraudulent and self-serving. We worship a God we either invented in our heads, which is a false idol, or a God who is fallible, which is a false idol.
If you really accept Jesus as God, then you can’t think he is wrong when he explains what marriage is. Period. End of issue.
Real Christians don’t make excuses for sin. Real Christians present the gospel. The gospel is that all men have rebelled against God and fallen short of perfect submission to and obedience of him. For this, they deserve to be separated from God eternally. Jesus paid the price for this rebellion on the cross, and anyone who accepts him as Savior and Lord will be with God eternally after they die. There is no salvation apart from Jesus. That’s what Christians say. And they say it regardless of how weird they look, and how many non-Christians don’t like them for saying it.
How early is the doctrine of the divinity of Jesus?
When I answer this question, I only want to use the earliest, most reliable sources – so I can defend them on historical grounds using the standard rules of historiography.
The 4 sources that I would use are as follows:
The early creed in 1 Corinthians 15:3-8, and 1 Corinthians 1
A passage in Philippians 2
Two passages from Mark, the earliest gospel
A passage from Q, which is an early source of Matthew and Luke
So let’s see the passages.
I’ve written before about the early creed in 1 Corinthians 15:3-8, which skeptical scholars date to 1-3 years after the death of Jesus, for a variety of reasons I covered in the previous post. Here’s the creed which definitely makes Jesus out to be more than an ordinary man. Ordinary men don’t get resurrection bodies after they die.
3For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures,
4that he was buried, that he was raised on the third day according to the Scriptures,
5and that he appeared to Peter, and then to the Twelve.
6After that, he appeared to more than five hundred of the brothers at the same time, most of whom are still living, though some have fallen asleep.
7Then he appeared to James, then to all the apostles,
8and last of all he appeared to me also, as to one abnormally born.
Additionally, 1 Corinthians 1:21-25 talks about Jesus being “the power of God and the wisdom of God”. Paul is identifying Jesus with the divine.
21For since in the wisdom of God the world through its wisdom did not know him, God was pleased through the foolishness of what was preached to save those who believe.
22Jews demand miraculous signs and Greeks look for wisdom,
23but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles,
24but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God.
25For the foolishness of God is wiser than man’s wisdom, and the weakness of God is stronger than man’s strength.
But it gets even stronger! You all probably already know that the most important passages in the Old Testament for Jews is the famous “Shema“, which is found in Deuteronomy 6:4-9. The Shema is a strong statement of Jewish monotheism.
4So then, about eating food sacrificed to idols: We know that an idol is nothing at all in the world and that there is no God but one.
5For even if there are so-called gods, whether in heaven or on earth (as indeed there are many “gods” and many “lords”),
6yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live.
Holy mackerel! How did that get in there? Paul is splitting the roles of God in the the Shema and identifying Jesus in one of the divine roles! Jesus is not an ordinary man. That passage “through whom all things came” foreshadows John identifying Jesus as “the Word of God”, which “became flesh and dwelt among us”. Holy snark – did you guys know that was all in here so early?
The date for 1 Corinthians is 55 AD. It should be noted that skeptical scholars like James Crossley accept these passages, and you can check it out in the debate audio yourself.
5Your attitude should be the same as that of Christ Jesus:
6Who, being in very nature God, did not consider equality with God something to be grasped,
7but made himself nothing, taking the very nature of a servant, being made in human likeness.
8And being found in appearance as a man, he humbled himself and became obedient to death— even death on a cross!
9Therefore God exalted him to the highest place and gave him the name that is above every name,
10that at the name of Jesus every knee should bow, in heaven and on earth and under the earth,
11and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
The date for Philippians is 60-61 AD. Still within the lifetime of the eyewitnesses, and written by an eyewitness who was in contact with the other eyewitnesses, like Peter and James, whom Paul spoke with numerous times on his journeys to Jerusalem.
Mark’s gospel is the earliest and atheists like James Crossley date it to less than 40 AD, which is 10 years after the death of Jesus at most. When you read the gospel of Mark, you are getting the earliest and best information available about the historical Jesus, along with Paul’s epistles. So what does Mark say about Jesus? Is Jesus just a man, or is he something more?
1He then began to speak to them in parables: “A man planted a vineyard. He put a wall around it, dug a pit for the winepress and built a watchtower. Then he rented the vineyard to some farmers and went away on a journey.
2At harvest time he sent a servant to the tenants to collect from them some of the fruit of the vineyard.
3But they seized him, beat him and sent him away empty-handed.
4Then he sent another servant to them; they struck this man on the head and treated him shamefully.
5He sent still another, and that one they killed. He sent many others; some of them they beat, others they killed.
6“He had one left to send, a son, whom he loved. He sent him last of all, saying, ‘They will respect my son.’
7“But the tenants said to one another, ‘This is the heir. Come, let’s kill him, and the inheritance will be ours.’
8So they took him and killed him, and threw him out of the vineyard.
9“What then will the owner of the vineyard do? He will come and kill those tenants and give the vineyard to others.
And Mark 13:32, talking about the date of the final judgment.
32“No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father.
And again, this passage is establishing a hierarchy such that Jesus is being exalted above all men and the angels, too. And the passage is embarrassing to the early church, because it makes Jesus look ignorant of something, so they would not have made this passage up. Jesus is not an ordinary man, he is above the angels – God’s unique Son.
27“All things have been committed to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal him.
22“All things have been committed to me by my Father. No one knows who the Son is except the Father, and no one knows who the Father is except the Son and those to whom the Son chooses to reveal him.”
Since this passage is in both of Matthew and Luke, but not in Mark, scholars believe that it is in the earlier “Q” source used by both Matthew and Luke. Q predates both Matthew and Luke, and so it is also fairly early (maybe 67-68), although not as early as Mark and Paul. Bill Craig writes that this passage is also embarrassing because it says that no one knows Jesus.
I noticed that Christianity Today, which has turned hard left in recent years, is now openly endorsing socialism. So, I thought it might be a good idea to listen to this new episode of the Think Biblically podcast, which deals with the issue of Christianity and socialism. The hosts actually brought an economist on to define socialism, then they analyze the teachings of Jesus.
Here’s the description: (H/T Nathan)
It has not been uncommon for advocates of virtually every economic system to invoke Jesus in support of their views, though some of the most ardent advocates for both capitalism and socialism did not have any particular religious views themselves (Rand, Marx). Over the years, some of the more recent advocates of socialist type economic arrangements have appealed to Jesus and the gospels in support of such systems. Economist Lawrence Reed helps us sort out the application of the teaching of Jesus to economics and its relevance for economic life today. Join us for this provocative conversation as he tackles the question of Jesus and socialism.
who should own the means of production in socialism?
how should wealth be distributed in socialism?
what tools does socialism use to provide people with health care, employment, security, etc.
which countries have adopted socialism? North Korea? Cuba? Venezuela? How about the Scandinavian countries?
what in the New Testament has caused people to think that Jesus was a socialist?
did Jesus ever advocate for concentrating power in the government in order to meet the material needs of people?
did Jesus ever advocate for voluntary charity in order to meet the material needs of people?
in our experience, is government seen to be more compassionate or less compassionate than individual people?
does voluntary charity have any advantages over forced redistribution by a powerful central government?
what about the example of common possessions among the earliest Christians?
what is the Bible’s view of wealth? is it always bad to be wealthy, or does it matter how you obtained it and how you use it?
what does the parable of the talents tell us about socialism vs capitalism?
what does the parable of the good Samaritan tell us about socialism vs capitalism?
what does the parable of the three different shifts of workers tell us about socialism vs capitalism?
what about socialist policies and higher tax rates in countries like Canada and Scandinavian countries?
I have to be honest. I think that some of the economics reasoning about the parables was a stretch, because those parables are talking mainly about other topics, not economics. But it’s true that the parables aren’t friendly to socialism even if they are interpreted as being about economics.
Well, I gave the reins of the blog over to my friend the senior software engineer last time, and it was one of the most popular posts of the year. So, we’re doing it again. I don’t know where he finds the time to write these things. This time, he has written a post analyzing the conduct of Joseph during the story of Mary becoming pregnant with a very special child.
If you haven’t heard it already, I encourage you to go listen to the classic holiday song “Mary Did You Know?”
Not because it is filled with inspirational content. Quite the opposite. It regularly gets panned, and rightfully so, as an example of a song with a great melody but terrible theology. More can be written about that song along, but I will simply leave you with this: Yes, Mary Knew.
But this post isn’t about Mary. It’s about Joseph. What did he know?
To find out, let’s turn to Matthew 1. Skip past the genealogy. Yes, it contains useful lessons on its own. And let’s look at verses 18-25:
18 Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child from the Holy Spirit.
19 And her husband Joseph, being a just man and unwilling to put her to shame, resolved to divorce her quietly.
20 But as he considered these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit.
21 She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.”
22 All this took place to fulfill what the Lord had spoken by the prophet:
23 “Behold, the virgin shall conceive and bear a son,
and they shall call his name Immanuel”
(which means, God with us).
24 When Joseph woke from sleep, he did as the angel of the Lord commanded him: he took his wife,
25 but knew her not until she had given birth to a son. And he called his name Jesus.
After genealogies, Matthew opens not with a focus on Mary, but with the focus on Joseph. We’re likely used to reading this passage in Church and especially at Christmas time knowing what’s going to happen next. But let’s step back and look at this from Joseph’s perspective.
First, we need to understand what Joseph’s relationship was with Mary. We are told that they were betrothed but not married. While we have those same distinctions today, our emphasis on weddings is the opposite to what the emphasis would have been in Joseph and Mary’s time. And that’s because marriage has historically been viewed as a financial transaction.
Until late in the Middle Ages, marriage consisted of two ceremonies that were marked by celebrations at two separate times, with an interval between. First came the betrothal [erusin]; and later, the wedding [nissuin].
[…]Marriage, as with any type of purchase, consisted of two acts. First the price was paid and an agreement reached on the conditions of sale. Sometime later the purchaser took possession of the object. In marriage, the mohar was paid and a detailed agreement reached between the families of the bride and groom. This betrothal was followed by the wedding, when the bride was brought into the home of the groom, who took actual possession of her.
There is no prescribed duration of time between betrothal and wedding but most of the sources I’ve read say the norm (and even recommended by some Rabbis) was a year. However, the interval between betrothal and wedding could be shortened depending on circumstances. So it’s reasonable to think that Matthew’s gospel opens up somewhere in the year between when Joseph and Mary, and their families, have hammered out, signed, and celebrated their betrothal and when Joseph took Mary into the home he was preparing for her.
It was in this time of waiting and anticipation that Mary comes to Joseph and tells him she’s pregnant. We may be tempted to read that in the modern sense of Mary telling Joseph privately, just between the two of them. But the reality is that Mary’s friends and family knew she was pregnant. This wasn’t something that could easily be hidden. Mary claims divine intervention. Although we, in the 21st century, know this is true, put yourself in Joseph’s position for a minute. Nothing like that had ever happened before. There is no prior reason to expect or believe such a claim. So, Joseph is right in rejecting this explanation and instead decides to dissolve the betrothal.
This is the right decision for Joseph to make. We tend to gloss over this point but I think it’s worth considering in our time where the very suggestion that men prefer debt-free virgins without tattoos is met with shock and rage.
It was not merely Joseph but Joseph’s family that had a contract with Mary’s family. In our time we treat engagements and marriages as if they were only the concern of the individuals who fell in love. The Jewish understanding of marriage is not focused on the individual and neither should we be when reading Matthew.
Joseph had three options for dissolving his unconsummated marriage. He could publicly accuse Mary of being promiscuous. He could quietly dissolve the contract by claiming he was displeased with her. And finally, he could move the taking-home ceremony up and claim the child as his own. Each one of these paths is distinctly different and deserves to be examined.
Public accusation and divorce
Since Joseph and Mary had already signed a contract, and the only thing left to do was take her home and consummate the marriage, Joseph could have made a big deal about Mary violating the terms of their contract. Deuteronomy 22:13-30 has a lot to say here and while it’s worth reading I’ll sum it up by saying this route involved an awful lot of drama. And again, unlike modern marriage dissolutions where the state tries to cover over the ugliness of tearing a one-flesh (i.e. consummated) union apart, the law in Deuteronomy 22 was to air all the grievances.
This would necessitate that Joseph accuse not Mary but Mary’s father of not doing his job in guarding Mary’s virtue.
20 If, however, this accusation is true, and no proof of the young woman’s virginity can be found,
21 she shall be brought to the door of her father’s house, and there the men of her city will stone her to death. For she has committed an outrage in Israel by being promiscuous in her father’s house. You must purge the evil from among you.
To go down this route Joseph would first have to come to the conclusion that Mary was evil.
Instead, Joseph’s decision to divorce Mary quietly not only spared Mary’s life. It also spared Mary’s father from a world of pain and shame.
For years I thought this was the only alternative to simply continuing on with the wedding and that Joseph’s decision to put Mary away quietly was a cop-out. But it turns out that a quiet divorce was allowed for exactly this in Deuteronomy 24:1-4
1 If a man marries a woman, but she becomes displeasing to him because he finds some indecency in her, he may write her a certificate of divorce,a hand it to her, and send her away from his house.
2 If, after leaving his house, she goes and becomes another man’s wife,
3 and the second man hates her, writes her a certificate of divorce, hands it to her, and sends her away from his house, or if he dies,
4 the husband who divorced her first may not marry her again after she has been defiled, for that is an abomination to the LORD. You must not bring sin upon the land that the LORD your God is giving you as an inheritance.
This could have been either before the wedding or after but there is a strong indication here that this is before the marriage has been consummated. I would argue that Joseph was still wisely holding this option in reserve even after the angel visited him by refusing to have sex with Mary until after the child was born. We know that Joseph eventually fully accepted Mary and the Angel’s explanation for Jesus’s conception, since he went on to have more children, that were fully his own, with Mary.
It’s not uncommon for couples to fail in resisting the urge to come together sexually prior to their wedding night. As a response, most cultures have an acceptable way to fast-track marriages between couples who fail to wait until the wedding to consummate their union (e.g. Exodus 22:16-17). While such a situation is certainly shameful, it is not irreconcilable. It is certainly more desirable for the couple to go ahead and get married and form a family than it is for the child to be born outside of wedlock in a broken home.
I think it’s worth highlighting that Joseph’s initial decision to divorce Mary on the grounds of displeasure was counted to him as both righteous and loving. Righteous in the sense that he couldn’t simply ignore the fact that his wife had been unfaithful as far as he knew. And loving because, while the evidence of being with child wasn’t hard to deny, he didn’t have the other half of the equation needed to bring a solid charge against Mary. Presumably Mary had not acted dishonorably before and had offered him an explanation, no matter how odd or implausible, for her condition. So in light of this complicated circumstance Joseph decided not to act on the righteous fury he was no doubt feeling.
Enter into this the angel of God.
The angel that appeared to Joseph provided an additional witness and evidence to corroborate Mary’s account of her pregnancy. It’s not that Mary’s word was untrustworthy because she was a woman. Though that is certainly a factor. It’s that without evidence of divine intervention her story makes no sense. And like all miracles in Scripture, Mary’s conception of Jesus comes with God proclaiming his handiwork.
God provided the seeds of doubt in the circumstances of Jesus’s birth for anyone looking for an excuse to not believe Jesus is the promised Messiah. That’s likely why Matthew opens up with a robust genealogy. Because I imagine the #1 argument against Jesus by the Jews of the day was that he wasn’t pure enough to be what they were looking for in the promised messiah. In the New Testament, Christ regularly hides himself and invites men to seek him out. It’s incredible to think that even the circumstance surrounding his birth presents a stumbling block to the hard hearted.
What else did we expect from the promise made in Isaiah 17:14 quoted by Matthew in verse 23? The Hebrew grammar in Isaiah indicates that it will be the child’s mother who provides her son with a name. There’s no socially acceptable way for the promised sign in Isaiah to come about. From the beginning the promised messiah would be controversial.
And that controversy would start in the most intimate human relationship. Between husband and wife. Like Martha and Mary, Joseph was presented a choice. He had to decide whether to trust the angel and take the risk of accepting Mary into his house and the child he knew was not his.