Biblical Perspectives

The next chapter of this anthology is entitled, "Biblical Perspectives on the Death Penalty" written by Michael L. Westmoreland-White and Glen H. Stassen. This chapter focused specifically on biblical passages and creed. The authors analyzed the many ways the passages and idea of the crucifixion are used to argue for and against the death penalty. While there were many examples, the most significant passage for Christian death penalty advocates has been Genesis 9:6 which more or less says that whoever sheds the blood of someone, their blood will also be shed. Many DP advocates have interpreted this as a law code but the authors in fact point out that it is more likely it was a karmic proverb. The verse is structured in poetic recital and rhymes in Hebrew, so it is not structure in legal language. The authors interpreted this to mean that in the order of the world, those who murder will most likely be murdered eventually, either as a legal penalty or something informal like vengeance. However, this verse is most definitely not in imperative language and therefore not a legal penalty. The authors go on to address Lex Talonis which is also known as the "an eye for an eye" law code. Rather than how its interpreted as a minimum standard of justice it is actually a maximum standard of justice. The authors note, "The Lex Talonis is not a demand to force symmetrical justice on persons who would otherwise be inclined to overly merciful, but rather limits escalating vengeance cycles" (129). There is room for mercy in this law code, which in fact is only mentioned three times in the Old Testament anyways. The authors then move to the crucifixion of Jesus as a symbol that is inherently against capital punishment. Jesus was falsely convicted of threatening the temple, preaching sedition against Rome, and blasphemy. For this, he was subject to capital punishment. As the authors write, "Every time we contemplate Christ's cross, or partake of the Lord's Supper, we are reminded that the death penalty allows legal execution of innocent person. We should be biased against executing criminals, since our Lord was executed as one" (136). They conclude on the cross as being the ultimate defense against the death penalty and leave little room for those who honor the cross to think any differently.

I appreciated this chapter because I never thought about looking for imperative language when determining whether something in the Bible was poetic or legal code. I agree with the authors on their interpretation as God obviously did not enforce that outcome with many of the people who are mentioned in the Bible (i.e. Cain, Moses, King David). It is also fascinating to compare these proverbs with the way God actually acted toward His people in those biblical narratives. It almost seems like He is a just god and has a moral code He expects His people to live up to, yet He can't help but show mercy when they fall short. To think of Him this way gives us a standard of how to live mercifully, not only because that is how God acts, but also because we have been shown so much mercy. I was also struck by the juxtaposition of taking communion and the death penalty. I do not see how one can possibly truly believe in Jesus as someone who was the victim of government and its fallibility yet think that our government is somehow more able to make decisions on capital punishment. Unlike Mohammed of Islam who was a warrior and political leader, Jesus was outside of the political and governmental system and eventually a victim of it. This seems to be a fact that is often overlooked. It was no single man that killed Jesus, but a state-ordered crucifixion. That cannot be a coincidence. It must be an integral part of the story.