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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

Who were the Jesus Seminar? Should anyone have taken them seriously?

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Was having a conversation Sunday evening with the woman I am mentoring and she brought up the Jesus Seminar – a small group of naturalistic, pluralistic academics. Apparently, someone’s child went to college, heard about them, and lost their faith because of their writings. I wanted to find a good article for her on this, and since Dr. William Lane Craig has debated most of the leading scholars in the Jesus seminar, (e.g. – John Dominic Crossan, Marcus Borg, Roy Hoover, Gerd Ludemann, Robert Price, John Shelby Spong, etc.), I chose an article by Dr. Craig. I also link to two debates that Dr. Craig did with Jesus Seminar people below.

First a short video (4 minutes):

If you can’t watch anything long, then watch that.

Here is the article, on the Reasonable Faith web site.

Intro:

In 1985 a prominent New Testament scholar named Robert Funk founded a think tank in Southern California which he called the Jesus Seminar. The ostensible purpose of the Seminar was to uncover the historical person Jesus of Nazareth using the best methods of scientific, biblical criticism. In Funk’s view the historical Jesus has been overlaid by Christian legend, myth, and metaphysics and thus scarcely resembled the Christ figure presented in the gospels and worshipped by the Church today. The goal of the Seminar is to strip away these layers and to recover the authentic Jesus who really lived and taught.

Excerpt:

The number one presupposition of the Seminar is antisupernaturalism or more simply, naturalism.Naturalism is the view that every event in the world has a natural cause. There are no events with supernatural causes. In other words, miracles cannot happen.

Now this presupposition constitutes an absolute watershed for the study of the gospels. If you presuppose naturalism, then things like the incarnation, the Virgin Birth, Jesus’ miracles, and his resurrection go out the window before you even sit down at the table to look at the evidence. As supernatural events, they cannot be historical. But if you are at least open to supernaturalism, then these events can’t be ruled out in advance. You have to be open to looking honestly at the evidence that they occurred.

[…][T]he second presupposition which I wanted to discuss, namely, sceptical critics presuppose that our most primary sources for the life of Jesus are not the Gospels, but rather writings outside the New Testament, specifically the socalled apocryphal gospels. These are gospels forged under the apostles’ names, like the Gospel of Thomas, the Gospel of Peter, the Gospel of Philip, and so forth. These extrabiblical writings are said to be the key to correctly reconstructing the historical Jesus.

In addition to that, there seems to be a third presupposition – radical religious pluralism.

John Dominic Crossan closed his opening speech in his debate with Dr. Craig with this:

When I look a Buddhist friend in the face, I cannot say with integrity, “Our story about Jesus’ virginal birth is true and factual. Your story that when the Buddha came out of his mother’s womb, he was walking, talking, teaching and preaching (which I must admit is even better than our story)—that’s a myth. We have the truth; you have a lie.” I don’t think that can be said any longer, for our insistence that our faith is a fact and that others’ faith is a lie is, I think, a cancer that eats at the heart of Christianity.

But of course, he thinks that all miracle claims are lies, because of his supernaturalism. What he is really trying to do here is redefine these claims so they are not truth claims at all, but personal preference claims.

But the main point is that the co-chair of the Jesus Seminar pre-supposes that nothing that Christianity claims that offends people in other religions can be true. Before he sits down to look at the evidence. I’m not saying that these guys can’t do history, I’m saying that the real debate with these guys should not be about history. The real debate should be about their presuppositions. We should work to defeat their pre-supposition naturalism with good scientific arguments like the origin of the universe, the fine-tuning, the origin of life, the Cambrian explosion, the habitability-discoverability argument, etc. And we should work to defeat their pre-supposition of pluralism by just asking them to defend it, and maybe point out that a person’s being offended by some claim about reality being true does not make that claim false. Logic requires that people who make claims that are made false by reality are wrong and no amount of crying and sobbing can change that.

The second article in the series that Dr. Craig mentioned in the article I linked above is a generic article on the evidence for the historical Jesus. If you have not read a case for the resurrection of Jesus, then read it, too. Or you can check out this lecture by Dr. Craig on the Jesus Seminar and the historical Jesus:

If you want to see a good debate between Dr. Craig and Marcus Borg, here it is:

Dr. Borg is one of the more respected Jesus Seminar people, and a really nice guy. But also, a really wrong guy.

The key thing to know about them is that they presuppose naturalism (miracles never happen) and radical pluralism (no exclusivist religion can be correct, because that would make people in the other religions feel bad). The presuppositions are key to understanding the “historical work” of the Jesus Seminar.

 

 

 

Polemics

What criteria do historians use to get to the minimal facts about the historical Jesus?

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Have you ever heard Gary Habermas, Michael Licona or William Lane Craig defend the resurrection of Jesus as the best explanation for the “minimal facts” about Jesus? The lists of minimal facts that they use are typically agreed to by their opponents during the debates.

For example, in his debate with Bart Ehrman, Craig was able to quote Ehrman’s own writings where he agreed that all four facts were probably true.

Excerpt:

Now in his early published work Dr. Ehrman expressed skepticism about these facts. He insisted that we cannot really affirm these facts.

[…]Dr. Ehrman has himself come to re-think his position on these issues. Inconsistencies in the details notwithstanding, he now recognizes that we have “solid traditions,” not only for Jesus’ burial, but also for the women’s discovery of the empty tomb, and therefore, he says, we can conclude with “some certainty” that Jesus was in fact buried by Joseph of Arimathea in a tomb and that three days later the tomb was found empty. 

When I discovered that Professor Ehrman had reversed himself on this question, my admiration for his honesty and scholarly objectivity shot up. Very few scholars, once they’ve gone into print on an issue, have the courage to re-think that issue and admit that they were wrong. Dr. Ehrman’s reversal of his opinion on these matters is testimony, not merely to the force of the evidence for these four facts, but also to his determination to follow the evidence wherever it leads. What this means is that my first contention is not an issue of disagreement in tonight’s debate.

So what are the criteria that historians use to derive a list of minimal facts about Jesus?

Dr. Craig explains them in this article.

Excerpt:

The other way, more influential in contemporary New Testament scholarship, is to establish specific facts about Jesus without assuming the general reliability of the Gospels. The key here are the so-called “Criteria of Authenticity” which enable us to establish specific sayings or events in Jesus’ life as historical. Scholars involved in the quest of the historical Jesus have enunciated a number of these critieria for detecting historically authentic features of Jesus, such as dissimilarity to Christian teaching, multiple attestation, linguistic semitisms, traces of Palestinian milieu, retention of embarrassing material, coherence with other authentic material, and so forth.

It is somewhat misleading to call these “criteria,” for they aim at stating sufficient, not necessary, conditions of historicity. This is easy to see: suppose a saying is multiply attested and dissimilar but not embarrassing. If embarrassment were a necessary condition of authenticity, then the saying would have to be deemed inauthentic, which is wrong-headed, since its multiple attestation and dissimilarity are sufficient for authenticity. Of course, the criteria are defeasible, meaning that they are not infallible guides to authenticity. They might be better called “Indications of Authenticity” or “Signs of Credibility.”

In point of fact, what the criteria really amount to are statements about the effect of certain types of evidence upon the probability of various sayings or events in Jesus’ life. For some saying or event S and evidence of a certain type E, the criteria would state that, all things being equal, the probability of S given E is greater than the probability of S on our background knowledge alone. So, for example, all else being equal, the probability of some event or saying is greater given its multiple attestation than it would have been without it.

What are some of the factors that might serve the role of E in increasing the probability of some saying or event S? The following are some of the most important:

(1) Historical congruence: S fits in with known historical facts concerning the context in which S is said to have occurred.

(2) Independent, early attestation: S appears in multiple sources which are near to the time at which S is alleged to have occurred and which depend neither upon each other nor a common source.

(3) Embarrassment: S is awkward or counter-productive for the persons who serve as the source of information for S.

(4) Dissimilarity: S is unlike antecedent Jewish thought-forms and/or unlike subsequent Christian thought-forms.

(5) Semitisms: traces in the narrative of Aramaic or Hebrew linguistic forms.

(6) Coherence: S is consistent with already established facts about Jesus.

For a good discussion of these factors see Robert Stein, “The ‘Criteria’ for Authenticity,” in Gospel Perspectives I, ed. R. T. France and David Wenham (Sheffield, England: JSOT Press, 1980), pp. 225-63.

Notice that these “criteria” do not presuppose the general reliability of the Gospels. Rather they focus on a particular saying or event and give evidence for thinking that specific element of Jesus’ life to be historical, regardless of the general reliability of the document in which the particular saying or event is reported. These same “criteria” are thus applicable to reports of Jesus found in the apocryphal Gospels, or rabbinical writings, or even the Qur’an. Of course, if the Gospels can be shown to be generally reliable documents, so much the better! But the “criteria” do not depend on any such presupposition. They serve to help spot historical kernels even in the midst of historical chaff. Thus we need not concern ourselves with defending the Gospels’ every claim attributed to Jesus in the gospels; the question will be whether we can establish enough about Jesus to make faith in him reasonable.

And you can see Dr. Craig using these criteria to defend minimal facts in his debates. For example, in his debate with Ehrman, he alludes to the criteria when making his case for the empty tomb.

Here, he uses multiple attestation and the criteria of embarrassment:

Among the reasons which have led most scholars to this conclusion are the following:

1. The empty tomb is also multiply attested by independent, early sources.

Mark’s source didn’t end with the burial, but with the story of the empty tomb, which is tied to the burial story verbally and grammatically. Moreover, Matthew and John have independent sources about the empty tomb; it’s also mentioned in the sermons in the Acts of the Apostles (2.29; 13.36); and it’s implied by Paul in his first letter to the Corinthian church (I Cor. 15.4). Thus, we have again multiple, early, independent attestation of the fact of the empty tomb.

2. The tomb was discovered empty by women.

In patriarchal Jewish society the testimony of women was not highly regarded. In fact, the Jewish historian Josephus says that women weren’t even permitted to serve as witnesses in a Jewish court of law. Now in light of this fact, how remarkable it is that it is women who are the discoverers of Jesus’ empty tomb. Any later legendary account would certainly have made male disciples like Peter and John discover the empty tomb. The fact that it is women, rather than men, who are the discoverers of the empty tomb is best explained by the fact that they were the chief witnesses to the fact of the empty tomb, and the Gospel writers faithfully record what, for them, was an awkward and embarrassing fact.

There are actually a few more reasons for believing in the empty tomb that he doesn’t go into in the debate, but you can find them in his written work. For example, in his essay on Gerd Ludemann’s “vision” hypothesis. That essay covers the reasons for all four of his minimal facts.

So, if you are going to talk about the resurrection with a skeptic, you don’t want to invoke the Bible as some sort of inerrant/inspired Holy Book.

Try this approach instead:

  1. Explain the criteria that historians use to get their lists of minimal facts
  2. Explain your list of minimal facts
  3. Defend your list of minimal facts using the criteria
  4. Cite skeptics who admit to each of your minimal facts, to show that they are widely accepted
  5. List some parts of the Bible that don’t pass the criteria (e.g. – guard at the tomb, Matthew earthquake)
  6. Explain why those parts don’t pass the criteria, and explain that they are not part of your case
  7. Challenge your opponent to either deny some or all the facts, or propose a naturalistic alternative that explains the facts better than the resurrection
  8. Don’t let your opponent attack any of your minimal facts by attacking other parts of the Bible (e.g. – the number of angels being one or two, etc.)

And just keep in mind that there is no good case for the resurrection that does not make heavy use of the early creed in 1 Corinthians 15:3-8. You have to use that – it’s the law.

Back to the minimal facts criteria. The best essay on the minimal facts criteria that I’ve read is the one by Robert H. Stein in “Contending with Christianity’s Critics“. It’s a good short essay that goes over all the historical criteria that are used to derive the short list of facts from which we infer the conclusion “God raised Jesus from the dead”. That whole book is really very, very good.