the obvious fact that a man’s life is superior to an animal’s; some would deny this.) However, there is a distinction made in Scriptures between acciden tal killing (known today as man slaughter) and murder, and cities of refuge were provided to which the accidental killer might flee: “ . . . When a man kills his neighbor, against whom he bore no grudge and the killing is unintentional, . . . the man may then flee to one of those cities [of refugel and live” (Deute ronomy 19:4-5) False worship was severely dealt with, a c co rd in g to Deuteronomy 13:6-11: “ If your brother, the son of your mother, or your son, or your daughter, or the wife of your bosom, or your friend who is as your own soul, should secretly tempt you, say ing, ‘Let us go and serve other gods,’ whom neither you nor your fathers have known, the gods of the peoples of other nations, near or far, from one end of the earth to the other, you must refuse him and not listen to him. Neither pity him, nor spare him, nor conceal him. You must cer tainly put him to death, and your hand must be the first against him, then the hand of all the people. You must stone him to death, mindful that he has sought to lead you away from the Lord your God who brought you out of Egypt from the house of slavery . . .” Immorality, so prevalent today, was not to be tolerated, as stated in the 20th chapter of Leviticus and the 22nd chapter of Deuteronomy, and the death penalty was prescribed for all those who practiced it. Many more Old Testament por tions could be cited which are equally as emphatic on the subject. Romans 15:4 says: “All those writings of long ago were written for our instruction, so that we by means of the steadying and com forting power of the Scriptures might cherish hope.” Some argue that the New Testament nullifies or modifies the death penalty for today. Indeed, our Lord stated in Mat thew 5:38-39: “You have heard how it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist the injurer, but who ever strikes you on the right cheek, turn to him the other as well.” This statement, from the Sermon on the Mount, appears to nullify much of what has been cited, but not if examined closely. The Lord Jesus stated in Matthew 5:20 that it was necessary for a person to pos sess a righteousness surpassing that of the scribes and Pharisees to en- (eontinued on page 35) 33
if you do wrong, then be alarmed; for it does not carry the sword with out reason; it is God’s agent to bring deserved punishment on the evildoer.” Note especially that three things are stated concerning civil authori ties: (1) their authority is from God; (2) it is intended that it be exercised for our welfare; and (3) the “ sword” is carried to bring de served punishment on the wrong doers. A judge or juror who ignores this law of God will have to give an ac count to Him, whether the action be because of bribe, favor or sentiment. However, let us remember that God has committed this power unto civil authorities, not to riotous mobs. Mob violence and personal ven geance are not condoned in the Bible, as stated in Romans 12:19: “ Do not revenge yourselves, dear friends, but leave room for divine retribution, for it is written, ‘It is Mine to punish: I will pay them back, the Lord says.’ ” Some instructions worthy of judi cial consideration are found in Deu teronomy 19:15-19: “A single wit ness against a man shall not convict him of any crime or offense, in case of wrong which he may have commit ted; only on the testimony of two witnesses, or three, shall a charge be sustained. When a resentful wit ness arises against a man to accuse him of evil doing, then the two men involved in the dispute shall appear before the Lord, that is, before the priests and judges who are officiat ing, and the judges shall make care ful inquiry. If they discover that the witness is, indeed, resentful and has accused falsely against his brother, then you shall do to him what he had planned to have done to his brother; and thus you shall eradicate the evil from among you.” Thus far the various crimes that were to be punished by death have not been cited. Genesis 9:6 has al ready been quoted, but many others could also be mentioned. In Exodus 21:14-17, God says: “ But when a man is resentful against his neighbor and kills him with design, you shall take him to his execution even from My altar. Who ever strikes his father or his mother shall be put to death. Whoever kid naps a person and sells him, or holds him in his possession, shall be exe cuted. Whoever curses his father or his mother shall be put to death.” Leviticus 24:17-18 reads: “Who ever wounds a person fatally shall be executed; but he who wounds livestock shall compensate, a life for a life.” (This shows, incidentally,
i t . . . “because God made man in His likeness.” Capital punishment as a scriptural principle thus antedates both the Mosaic period and the Law as well as the present Christian era by many centuries, so that it is pre-Mosaic and pre-Christian (but not un- Christian) . Opponents of capital punishment who claim to recognize biblical au thority are going directly against this biblical decree. The Ten Commandments as de livered to Moses are generally recog nized as an underlying guiding principle for many of our basic laws. Some people quote Exodus 20:15, the Sixth Commandment, as purported evidence that the Bible condemns the death penalty. This verse reads “Thou shalt not kill” in the King James and many other ver sions, and seemingly could forbid the death penalty if one were not familiar with the full teaching of the Word. The Berkeley translation of this passage reads: “You shall not mur der!” What is the difference? Simply that murder is the precise meaning of the word translated kill in earlier versions. In the latest edition of Webster’s dictionary we find the fol lowing concise definition: “Murder: to kill (a human being) unlawfully and with prem ed ita ted malice.” (Malice is “ intent to commit an un lawful act or cause harm without legal justification or excuse.” ) It should be remembered, also, that this Commandment was given primarily to the ancient nation of Israel. In addition, it was a directive against murder by an individual for which capital punishment was the prescribed penalty. GOD HAS THE RIGHT TO TAKE LIFE While it is generally agreed that obviously God has the right to give and take away life, as declared in Job 1 :21, it is likewise obvious that God can delegate this authority to take away life to civil authorities. Romans 13:1-4 is very clear: “ Let every person render obedience to the governing authorities, for there is no authority except from God and those in charge are divinely consti tuted, so that the rebel against the authority is resisting God’s ap pointment. But such resisters will draw sentence on themselves. For magistrates are no dread to the per son who does right; but to the wrongdoer. You do not want to fear the authority, do you? Do right, and you will earn its approval; for it is God’s agency for your welfare. But
AUGUST, 1965
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