Deuteronômio 22
David Guzik · Citado em PreceptAustin
Deuteronômio 22
Guzik - God here condemned the sin of doing nothing. To see your brother in need, and to do nothing, is to do evil. When one has the opportunity to good, you must not hide yourself. (Commentary) HCSB - Brotherly responsibility in Israel was a further application of the principle of oneness inherent in a covenant community. The principle here is that all lands and properties in a sense belonged to all the people collectively as the inheritance of the Lord. The early church adopted this spirit, at least for a time (Acts 4:32+). You shall certainly bring them back to your countryman - NET = "You must return it without fail to your neighbor." In other words you restore your neighbor's lost property. The principle is simple that we are to return anything we find (animate or inanimate objects) that belongs to another to its rightful owner. POSB - What kind of neighbor are you? A good or bad neighbor? A concerned or indifferent neighbor? An involved or distant neighbor? Are you a neighbor who looks away when a person needs help or a neighbor who reaches out and helps in times of need? Are you concerned or unconcerned about the welfare of your neighbors? Are you just indifferent—the welfare of your neighbors simply does not matter? (Preacher's Outline & Sermon Bible – Deuteronomy)
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Guzik - this is not a command against women wearing a garment that in some ways might be common between men and women; it is a command against dressing in a manner which deliberately blurs the lines between the sexes. The dramatic rise in cross-dressing, transvestitism, androgynous behavior, and “gender-bender” behavior in our culture is a shocking trampling of this command, and will reap a bitter harvest in more perversion and more gender confusion in our culture. those who fail to observe it are called an abomination to the LORD. This was not only because cross-dressing was a feature of pagan, idolatrous worship in the ancient world, but also because of the terrible cultural price that is paid when it is pretended that there is no difference between men and women. (Commentary) Warren
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Guzik - Some Jewish commentators say that this is the smallest, or least of all the commandments; yet even it has a promise of blessing for the obedient attached to it: What possible connection can there be between showing kindness to bird’s nests and eggs and little baby birds and national survival?. First, because obedience to the smallest of God’s commands brings blessing. It puts us into a properly submissive relationship to Him, that this always brings blessing to us.. Second, because kindness and gentleness in the small things often (but not always) speaks to our ability to be kind and gentle in weightier matters. If someone is cruel to animals, not only is that sin in itself, but they are also much more likely to be cruel to people. If Israel allowed such cruelty to flourish, it would harm the nation. Coakley - This was the same principle at work earlier when fruit trees were not to be cut down when besieging a city (Deut 20:19-20). Obedience to this injunction results in prosperity and prolonged days. (Ibid) Peter Craigie comments - The effect of such action (taking mother and offspring) would be bad; in commercial language, it would be exchanging a long-term profit for an immediate gain. To take and kill the mother would be to terminate a potential future supply of food. To take the mother and leave the others would not be possible, for they would not be able to survive without the mother. Thus by taking the young birds (or eggs), but letting the mother go, food was acquired without the source of food for the future being cut off. The legislation thus has something in common with modern conservation laws. The large-scale killing of any species can lead to a serious diminution in its numbers and to eventual extinction’. (NICOT- Deuteronomy) Matthew
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Guzik - In his sermon on Deuteronomy 22:8, titled “Battlements,” Charles Spurgeon shows how just as there was to be a railing for the protection of people on the roofs of Israel’s homes, there are also spiritual railings for our protection. Many people, in regard to sin, get too close to the edge and fall off. Then it’s too late! We need to have “railings” protecting us from the edge. Such railings will not only protect us, but others also. TSK - : The eastern houses being built with flat roofs, which were used for various purposed, as walking, sleeping, etc., it was therefore necessary to have a sort of battlement, or balustrade, to prevent accidents, by people falling off. Deere - This then was an opportunity to "love your neighbor as yourself" (Lev. 19:18) by being concerned about his safety. It also emphasized again the value of human life. (The Bible Knowledge Commentary) Grant - The roofs of houses were well used. When the spies came to Rahab she "hid them with the stalks of flax, which she had laid in order upon the roof" (Josh 2:6). David "arose from off his bed, and walked upon the roof of the king's house" (2 Sam 11:2). Peter prayed upon his housetop "about the sixth hour" (Acts 10:9). The roof top was used as a place of privacy, relaxation, and prayer. It was also used for any task that required space as is seen in Rahab laying the flax there, probably to dry. The roof was the means of access that was used to place the paralysed man in the presence of the Lord Jesus (Mk 2:4). When the Feast of Booths was celebrated in Jerusalem in the days of Nehemiah, "the people went forth, and brought them, and made themselves booths, every one upon the roof of his house, and in their courts" (Neh 8:16). In towns and cities only the wealthy could afford to own space around their home for gardens or added privacy. Others used the roof top. As with the matter of lost possessions, so in this matter, care for others is prominent. Self interest must not be the governing condition of the heart. It was unacceptable to reduce the costs and labour involved in the building of a house so that there was lack of acceptable safety standards in the construction. Believers today must always think of the interest of others and not place their own interests first. (What the Bible teaches – Leviticus and Deuteronomy) J
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Guzik - Like most good commands of God, men have the capability to twist and corrupt this command. In Jesus’ day, He had to condemn the Pharisees in Matthew 23:5, saying they enlarge the borders of their garments. In other words, they made the tasseled portion of their garments larger and more prominent to show how spiritual they were. Matthew
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Guzik - It is important to understand that in ancient Israel virginity was valued. It was seen as a great loss to give up one’s virginity before marriage, and if a woman was known to have lost her virginity, it greatly reduced her chances of getting married. Sexual sins cannot be lightly regarded. Hebrew faith placed great emphasis on women remaining virgins until marriage. Consequently, parents made every effort to guard daughters against premarital sexual activities. In addition, marital faithfulness was expected (Ex 20:14). The Bible condemns sex outside marriage for both men and women (1 Th 4:1-8). Three principles are central to this passage: (1) sexual relations are intended for marriage; (2) parents have rights and responsibilities for a married daughter; and (3) women have God-given rights and cannot be easily disposed of as property by ill-tempered men. This text underscores the moral, legal, and social responsibilities of Christian parents toward their children as they prepare for marriage and adulthood. It also underscores the sacred place of sexuality within marriage. Turns against (hates) (08130) sane means to detest, abhor, loathe, be hostile, have a feeling of open hostility and intense dislike (Ge 37:4), to be unwilling, the opposite of to love (ahab, 0157). To be an enemy with open hostility and strife toward another (Pr 29:24) Vine says "Sane represents an emotion ranging from intense “hatred” to the much weaker “set against” and is used of persons and things (including ideas, words, inanimate objects). The strong sense of the word typifies the emotion of jealousy; and therefore, sane˒ is the feeling Joseph’s brothers experienced because their father preferred him (Gen. 37:4; cf. v. 11). This “hatred” increased when Joseph reported his dreams (Gen. 37:8). Obviously, the word covers emotion ranging from “bitter disdain” to outright “hatred,” for in Gen. 37:18ff. the brothers plotted Joseph’s death and achieved his removal. Sane in Deuteronomy - Deut. 4:42; Deut. 5:9; Deut. 7:10; Deut. 7:15; Deut. 12:31; Deut. 16:22; Deut. 19:4; Deut. 19:6; Deut. 19:11; Deut. 21:15; Deut. 21:16; Deut. 21:17; Deut. 22:13; Deut. 22:16; Deut. 24:3; Deut. 30:7; Deut. 32:41; Deut. 33:11 Deuteronomy 22:14 and charges her with shameful deeds and publicly defames her, and says, 'I took this woman, but when I came near her, I did not find her a virgin,' De 22:19 Ex 20:16 23:1 Pr 18:8,21 1Ti 5:14 Deuteronomy 22 Resources - Multiple Sermons and Commentaries HUSBAND'S ACCUSATION OF NEW BRIDE and charges her with shameful deeds (NIV “slanders her”) and publicly defames her (Heb “brings against her a bad name”; NIV “gives her a bad name”) , and says, 'I took this woman, but when I came near her (Heb - drew near ~ sexual relations), I did not find her a virgin - This is the husband's justification for hating his new bride! Virgin - (01331)(בְּתוּלִים beṯûliym) is a feminine noun meaning virginity, virgin, or maiden. It is primarily used to describe the sexual purity or chastity of a young woman. Variations on this theme show it is used in contrast to a defiled or impure woman (Deut. 22:14); to signify the virginal state of a woman to be married (Lev. 21:13); or to signify the virginal state of young women in general (Judg. 11:37). It means proof of virginity, token, i.e., cloth with blood proving that a woman is in fact a virgin on the first marriage night (Dt 22:14, 15, 17,20) See related noun bethulah Beṯûliym 10x - evidence of my virginity(1), virgin(5), virginity(4). Lev. 21:13; Deut. 22:14; Deut. 22:15; Deut. 22:17; Deut. 22:20; Jdg. 11:37; Jdg. 11:38; Ezek. 23:3; Ezek. 23:8 Deuteronomy 22:15 then the girl's father and her mother shall take and bring out the evidence of the girl's virginity to the elders of the city at the gate. Deuteronomy 22 Resources - Multiple Sermons and Commentaries BRIDE'S FAMILY TO THE RESCUE To the rescue is an idiom for helping someone in trouble. Then - This word usually show progression or sequence in a narrative. Here the context is accusations by the husband. The girl's father and her mother shall take and bring out the evidence of the girl's virginity (beṯûliym) to the elders of the city at the gate - This is evidently be blood-stained sheets indicative of the first instance of intercourse that produced a lacerated hymen and subsequent bleeding (see hymen) Deere - Records from various cultures in the ancient Near East refer to this kind of evidence being made public. IVP Bible Background Commentary - proof of virginity. Virginity prior to marriage was prized as a means of insuring that one’s children and heirs were actually one’s own. The integrity of the woman’s household was based on her being able to show proof of her virginity. The physical evidence demanded in this case could be either the sheets from the initial consummation (bloodied by the breaking of the hymen) or possibly rags used during the woman’s last menstrual period, showing that she was not pregnant prior to the marriage. BSB on evidence of the girl's virginity - The "evidence of the young woman's virginity" refers to the blood of a first intercourse upon the bedclothes of a virgin (v. 17). This act of spreading the cloth before the elders was a means of establishing the chastity and purity of the virgin daughter. Therefore, parents often kept the cloth from the daughter's wedding night in case proof of her virginity might be required. This law against slandering one's wife is an application of the ninth commandment concerning bearing false witness (Dt 5:20). The penalty was twice that of the rape of an unbetrothed virgin (vv. 28, 29). GATE, CITY — a massive wooden door in a city wall through which traffic passed. Often reinforced with bronze or iron for greater security, these gates were opened during the day to allow the citizens to come and go. But they were closed at night as a safety measure. In the event of attack, the gates were closed and barred to keep out the enemy. Goods were often bought and sold and important legal matters were discussed just inside the city gate (Ruth 4:11). Because of their central location, gates were often spoken of in the Bible as symbols of power and authority. God promised Abraham that his descendants would possess the gates of their enemies (Gen. 22:17). Deuteronomy 22:16 "The girl's father shall say to the elders, 'I gave my daughter to this man for a wife, but he turned against her; Deuteronomy 22 Resources - Multiple Sermons and Commentaries BRIDE'S FATHER BEGINS DEFENSE The girl's father shall say to the elders, 'I gave my daughter to this man for a wife, but he turned against her (Heb - sane; Lxx = miseo; NET - he has rejected her) - Turned against is the same Hebrew (sane) and Greek (miseo) words used in Dt 22:13. Deuteronomy 22:17 and behold, he has charged her with shameful deeds, saying, "I did not find your daughter a virgin." But this is the evidence of my daughter's virginity.' And they shall spread the garment before the elders of the city. Deuteronomy 22 Resources - Multiple Sermons and Commentaries PRESENTATION OF EVIDENCE OF BRIDE'S VIRGINITY and behold, he has charged her with shameful deeds, saying, "I did not find your daughter a virgin (beṯûliym)." But this is the evidence of my daughter's virginity (beṯûliym).' And they shall spread the garment before the elders of the city - The evidence would be a blood-stained garment or bed sheet from the wedding night. "In societies where such evidence was legally decisive, it was customary after the consummation of the marriage to keep the tokens of the bride's virginity." (Kline) Grant - The retention of this "proof" is indicative of the value that was placed on marriage and of the young bride being a virgin. If her virginity had been lost through her conduct with her betrothed before marriage, such proof would not be available. (What the Bible teaches – Leviticus and Deuteronomy) Eugene Merrill - The “proof of her virginity” (lit., “I did not find virginity [bĕtûlîm] with respect to her”) would be the bloodstained sheets resulting from a ruptured hymen (cf. v. 17). Evidently the bride retained the telltale cloth (described as a śimlâ, “covering,” in v. 17), for her parents could present it to the town elders to contest the husband’s allegations (v. 15). If the cloth indeed bore proof of the girl’s virginity, her parents had good basis for their claim that the husband had rejected her for reasons other than those he professed. He had come to despise (śānēʾ, as in v. 13) her and tried to shift the onus onto her in order to be more gracefully free of the relationship. (NAC) Deuteronomy 22:18 "So the elders of that city shall take the man and chastise him, Deuteronomy 22 Resources - Multiple Sermons and Commentaries Related Passage: 2 Corinthians 11:24 Five times I received from the Jews thirty-nine lashes. Deuteronomy 25:3 “He may beat him forty times but no more, so that he does not beat him with many more stripes than these and your brother is not degraded in your eyes. PUNISHMENT FOR THE HUSBAND'S FALSE ACCUSATION So the elders of that city shall take the man and chastise (musar) him - How was he chastised? The text is not clear, but it could have been by whipping him with 40 stripes (cf. Dt 25:3). See 2 Cor. 11:24. Thirty-nine lashes. This refers to beatings administered in the synagogue. The law prescribed 40 lashes (Deut. 25:1-3), but only 39 were given in order to be certain of not exceeding the limit. Kline - On the judicial responsibility of the elders, see Dt 19:12; 21:2-6, 19, 20; 25:7-9. On adultery, punishable by death, see Dt 5:18; Lev 18:20, 29; 20:10.) Discipline (chasten, instruct) (03256) yasar means to chasten, chastise, admonish, discipline. punish in order to improve behavior, implying the training of the person. Literally to chasten with blows or figuratively with words (instruct, correct, punish, reform, reprove). To punish, chasten or instruct in order to gain control or enforce obedience. The theological basis for discipline of Israel is grounded in the covenant relationship which Yahweh establishes with His people. It is a good thing to be disciplined by the Lord for as the psalmist says "Blessed is the man whom You chasten, O LORD, And whom You teach out of Your law." (Ps 94:12) Notice there that the discipline is not in a vacuum but is coupled with teaching, a good pattern! (cp similar pattern in Isa 28:26). God chastens individuals, Israel and the nations. Deuteronomy 22:19 and they shall fine him a hundred shekels of silver and give it to the girl's father, because he publicly defamed a virgin of Israel. And she shall remain his wife; he cannot divorce her all his days. he may not put: De 22:29 24:1-4 Mt 19:8,9 Deuteronomy 22 Resources - Multiple Sermons and Commentaries FINE LEVIED AND DIVORCE PROHIBITED and they shall fine him a hundred shekels of silver and give it to the girl's father, because he publicly defamed (Heb “brought forth a bad name”, NET - ruined the reputation of) a virgin of Israel. And she shall remain his wife; he cannot divorce (send her away, cf Dt 21:14) her all his days - Not only was he disciplined, but was fined and could never divorce her. One can only imagine the potential discord in this setting. Clearly these three forms of punishment would tend to deter any husband from bringing false allegations against his wife! Deere on hundred shekels - Apparently this was double the original bride-price (v. 29 seems to indicate that 50 shekels was the usual bride-price). IVP Bible Background Commentary - one hundred shekels of silver. The fine imposed here for false accusation amounts to about two and one-half pounds of silver. Hammurabi’s laws include cases of false accusation of sexual misconduct, but these do not concern the wedding context, and monetary fines are not set. Based on the bride price paid in Deuteronomy 22:29 of fifty shekels, this penalty amounts to twice the bride price and thus would be a real deterrent to such accusations. It would be the equivalent of about ten years of normal wages. Grant on the fine - This was a considerable sum. Comparing it with values expressed at that time, the value of a man given to the Lord by a vow was "fifty shekels of silver, after the shekel of the sanctuary" (Lev 27:3). Compensation for the goring of a servant by another man's ox was set at thirty shekels of silver to be paid to the master of the servant (Ex 21:32). (What the Bible teaches – Leviticus and Deuteronomy) Deuteronomy 22:20 "But if this charge is true, that the girl was not found a virgin, Deuteronomy 22 Resources - Multiple Sermons and Commentaries WHAT IF BRIDE NOT A VIRGIN? But if this charge is true, that the girl was not found a virgin (beṯûliym) - In other words, the family had no evidence of a bloody matrimonial cloth. Deuteronomy 22:21 then they shall bring out the girl to the doorway of her father's house, and the men of her city shall stone her to death because she has committed an act of folly in Israel by playing the harlot in her father's house; thus you shall purge the evil from among you. stone her: De 22:22,24 13:10 17:5 21:21 Lev 24:16,23 Nu 15:35,36 she Ge 34:7 Lev 21:9 Jdg 20:6,10 2Sa 13:12,13 shall purge the evil from among you: Deut. 13:5; Deut. 17:7; Deut. 17:12; Deut. 19:19; Deut. 22:21; Deut. 22:22; Deut. 22:24; Deut. 24:7 Deuteronomy 22 Resources - Multiple Sermons and Commentaries PLAYING THE HARLOT CAN COST YOU YOUR LIFE! Then they shall bring out the girl to the doorway of her father's house, and the men of her city shall stone her to death because she has committed an act of folly in Israel by playing the harlot in her father's house - She has done a disgraceful thing in Israel. She had sexual relations before she was married. "She has committed a disgraceful crime in Israel by being promiscuous while living in her parents' home." (NLT) Note where she is being stoned -- in front of the home in which she was raised! Imagine what other young girls would think (I am not aware however of this actually being recorded as carried out in Scripture). Just the thought of being stoned to death would seem to have been a significant impediment to sex outside marriage!
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Guzik - All this simply reinforces the principle that virginity was valued, highly valued, in Israel. Today, far too many people—especially women—sell themselves cheaply by easily giving away their virginity. A man illustrated this with a true story about a friend who owned an antique store and had a table for sale. The table was worth $600, but was marked down to $300. A man tried to bargain her down to $200, and not only did she refuse, but she realized the true value of the table, and upped the price to its true worth—even when offered $300. The man finally bought the table for $600, and certainly treated it like a $600 table—because its worth had been fought for. Many women who know they are being treated shabbily by men have contributed to the problem by selling themselves cheaply. NET NOTE on folly - The Hebrew term נְבָלָה (neḇālāh) means more than just something stupid. It refers to a moral lapse so serious as to jeopardize the whole covenant community (cf. Gen 34:7; Jdg 19:23; 20:6, 10; Jer 29:23). See C. Pan, NIDOTTE 3:11–13. Cf. NAB “she committed a crime against Israel.” (Deuteronomy 22) Played the harlot - 47x in 42 verses - Gen. 38:24; Exod. 34:15; Exod. 34:16; Lev. 17:7; Lev. 20:5; Lev. 20:6; Num. 15:39; Num. 25:1; Deut. 22:21; Deut. 31:16; Jdg. 2:17; Jdg. 8:27; Jdg. 8:33; Jdg. 19:2; 1 Chr. 5:25; 2 Chr. 21:11; 2 Chr. 21:13; Ps. 106:39; Isa. 23:17; Ezek. 6:9; Ezek. 16:15; Ezek. 16:16; Ezek. 16:17; Ezek. 16:26; Ezek. 16:28; Ezek. 16:34; Ezek. 16:41; Ezek. 20:30; Ezek. 23:3; Ezek. 23:5; Ezek. 23:19; Ezek. 23:30; Hos. 2:5; Hos. 3:3; Hos. 4:10; Hos. 4:12; Hos. 4:13; Hos. 4:14; Hos. 4:15; Hos. 4:18; Hos. 5:3; Hos. 9:1 Spiritual Prostitution - The relationship between Yahweh and Israel was that of husband and wife. Therefore, when the Israelites went astray by worshiping other (SO CALLED) deities, they were prostituting themselves to other gods (Exodus 34:15). Ezekiel gave female names to Samaria and Jerusalem (symbolizing Israel and Judah), calling them Oholah and Oholibah ( Who are Oholah and Oholibah in the Bible?). He described their harlotry and pronounced judgment on them (Ezekiel 23). Hosea entered into an elaborate sign act in order to preach to the northern kingdom about its sin of spiritual harlotry. God told him to marry Gomer (Hosea 1:2-3). When she was unfaithful, he took her back in love (Hos 3:1-3). In the same way, God had taken Israel as his bride (Hos 2:15), but she had prostituted herself to the Canaanite deities (Hos 2:2-13). The divine Husband was going to punish his "wife" for a time so that Israel would repent and return (Hos 2:3,8-13). Although divorce was invoked (Hos 2:2) the ultimate goal was reconciliation (Hos 2:16-20). (Baker Evangelical Dictionary) Marriage is one of many figures used in Scripture to emphasize the relationship of God to men. This illustration is used in both OT and NT to picture COVENANT LOVE, INTIMATE FELLOWSHIP, INCREDIBLE PRIVILEGE but DEFINITE RESPONSIBILITY. In the OT, as in Hos 2:16-23, Israel is described as the wife of the LORD, though now disowned because of disobedience. Nevertheless eventually, upon repentance, Israel will be restored (Zec 12:10+). This relationship is not to be confused with that of the Church to Christ (Jn 3:29). In the mystery of the divine Trinity both are true. The NT speaks of the Church as a virgin espoused to one husband (2 Co 11:1-2), which could never be said of an adulterous wife restored in grace. Israel is, then, to be the restored and forgiven wife of the LORD; the Church is the virgin wife of the Lamb (Jn 3:29; Rev 19:6-8). The Church is the Lamb's heavenly bride (Rev 19:7). Folly (05039). נְבָלָה neḇālāh: A feminine noun meaning folly, a disgraceful act. “foolishness; senselessness; impropriety; stupidity.” It refers to deeds that are especially serious, grave, sinful, arrogant: rape, harlotry (Gen. 34:7; Deut. 22:21); breaking of Israel’s covenantal laws (Josh. 7:15); sodomy (Jdg. 19:23, 24); offering incorrect or vain advice in an arrogant way (Job 42:8); foolish talk (Isa. 9:17[16]); spiritual adultery (Jer. 29:23). Its use in 1 Sa. 25:25 signifies “disregarding God’s will.” Nebalah is most often used as a word for a serious sin (Gen. 34:7—the first occurrence). DBL Hebrew - 1. disgraceful thing, wicked thing, i.e., what is in defiance of moral or social standards and so considered outrageous, and brings a resulting disgrace (Ge 34:7; Dt 22:21; Jos 7:15; Jdg 19:23, 24; 20:6, 10; 2Sa 13:12; Jer 29:23); 2. folly, foolishness, i.e., that which is senseless and so shows a lack and even capacity for understanding, implying moral failure (1Sa 25:25; Job 42:8; Isa 9:16; 32:6); 3. female fool, i.e., a woman that lacks understanding or even the capacity for understanding (Job 2:10), man having sex with another man's wife (Dt 22:22) Nebalah - act of folly(2), disgraceful act(1), disgraceful acts(1), disgraceful thing(3), folly(3), foolishly(1), foolishness(1), nonsense(1). Gen. 34:7; Deu t. 22:21; Jos. 7:15; Jdg. 19:23; Jdg. 19:24; Jdg. 20:6; Jdg. 20:10; 1 Sam. 25:25; 2 Sam. 13:12; Job 42:8; Isa. 9:17; Isa. 32:6; Jer. 29:23 Purge (remove, burn) (01197) ba'ar literally to burn, but most uses in Deuteronomy describe the state or action of destroying an entity into non-existence as a figurative extension of fire consuming an object. Thus it often means to kill. The first 3 uses in Deuteronomy describes Mt Sinai = "the mountain burned with fire to the very heart of the heavens." (Dt 5:23, 9:15). What will be purged? False prophet (Dt 13:5), false worshiper (Dt 17:7), one who show contempt for a judge (Dt 17:12), murderer (Dt 19:13), false witness (Dt 19:19), people's bloodguiltiness for an unsolved murder (Dt 21:6), a stubborn, rebellious son (Dt 21:21), girl who lied when she married and was not actually a virgin (Dt 22:21), kidnapper (Dt 24:7). Evil (07451) רַע raʿ, רָעָה rāʿāh: An adjective meaning bad, evil. The basic meaning of this word displays ten or more various shades of the meaning of evil according to its contextual usage. It means bad in a moral and ethical sense and is used to describe, along with good, the entire spectrum of good and evil; hence, it depicts evil in an absolute, negative sense, as when it describes the tree of the knowledge of good and evil (Gen. 2:9; 3:5, 22). It was necessary for a wise king to be able to discern the evil or the good in the actions of his people (Eccl. 12:14); men and women are characterized as evil (1 Sam. 30:22; Esther 7:6; Jer. 2:33). The human heart is evil all day long (Gen. 6:5) from childhood (Gen. 8:21); yet the people of God are to purge evil from among them (Deut. 17:7). The Lord is the final arbiter of whether something was good or evil; if something was evil in the eyes of the Lord, there is no further court of appeals (Deut. 9:18; 1 Kgs. 14:22). The day of the Lord’s judgment is called an evil day, a day of reckoning and condemnation (Amos 6:3). Jacob would have undergone grave evil (i.e., pain, misery, and ultimate disaster) if he had lost Benjamin (Gen. 44:34). The word can refer to circumstances as evil, as when the Israelite foremen were placed in a grave situation (Ex. 5:19; 2 Kgs. 14:10). Complete Biblical Library Meaning the opposite of “good, the noun raʿ has a range of meaning similar to that of the word “bad” in English. One major use of this noun is to denote immorality, or evil, of some sort (cf. Prov. 6:24). Genesis 2:9 sums up experiential knowledge of moral and ethical choices and truth as the “knowledge of good and evil.” This word for “bad” or “evil,” ultimately, is used of what is opposite of God (Job 1:1). Anyone involved with sin must receive death and be destroyed or sent away from the presence of God (Gen. 6:5ff; 38:7; Deut. 30:15, 16–20). The heart of evil is idolatry or unfaithfulness in a person’s relationship with the LORD (17:2f). It involves distrust, unbelief, greed and rebellion (Pr 17:11). Evil is closely associated with pride in Pr 8:13. Someone who shows unkindness to others may be called evil (1 Sa 25:3). Not all uses of raʿ involve morality. Genesis 28:8 employs the word in referring to the daughters of Canaan, who did not please Isaac. Something bad of appearance is ugly (Ge 41:3f). The word is used of purchases that are bad or of poor, inferior quality (Pr 20:14). Inedible or harmful substances, such as rotten fruit and dangerous drinking water, are bad (2 Ki. 2:19; 4:41; Jer. 24:8). Bad faces are sad (Ge 40:7), and a bad heart is deeply sorrowful (Pr 25:20). Even a good thing like discipline can be called bad because it is painful (Pr 15:10). Raʿ is often used to describe some kind of harm, hurt, injury or damage (Gen. 31:29; Ps. 23:4). General adversity and distress are referred to in Ps. 10:6. Raʿ came to mean something severe, such as a bad sickness (Deut. 28:59), and even terrifying like the plagues (Dt 6:22). Those who rebel and break the Covenant with the LORD will experience all the judgments, curses and painful things He promised (Josh. 23:15). However, He grieves over the pain these judgments bring, and He turns from them before they totally destroy his people. DBL Hebrew Semantic Domains - 1. bad, evil, wicked, no good, i.e., pertaining to that which is not morally pure or good according to a proper standard, implying this evil hinders or severs a relationship to a person or principle which is proper; 2. bad, poor, no good, i.e., pertaining to that which has undesirable features in an object, and so have lesser or no value (Lev 27:10ab); 3. fierce, wild, harmful, i.e., pertaining to that which can harm or injure an object (Ge 37:20); 4. sad, i.e., pertaining to an appearance of the face which communicates sorrow or troubled feelings (Ge 40:7); 5. troubled, miserable, distressed, i.e., pertaining to an attitude or emotion of anxiety and worry (Ps 94:13); 6. unit: חֳלִי רַע (ḥǒlî rǎʿ)1 grievous evil, formally, evil of affliction (Ecc 6:2+); 7. unit: רַע מַרְאֶה (rǎʿ mǎr·ʾě(h)) ugly, unseemly, i.e., be physically undesirable in appearance as a feature of an object (Ge 41:3, 4+); 8. unit: רוּחַ רַע (rûaḥ rǎʿ)1 evil spirit (1Sa 16:14); 9. unit: שֵׁם רַע (šēm rǎʿ)1 bad name, of bad reputation, i.e., what is said about another person, good or bad (Dt 22:14, 19; Ne 6:13); 10. unit: רַע תֹּאַר (rǎʿ tō·ʾǎr) ugly, unattractive, formally, bad of form, i.e., of an undesirable appearance relative to the kind or class of the object (Ge 41:19+); 11. unit: תַּחֲלֻאִים רַע (tǎ·ḥǎlǔ·ʾîm rǎʿ)1 great pain, horrible torment, formally, evil of disease, i.e., to have a high degree of physical pain and discomfort (2Ch 21:19+); 12. unit: רַע בְּ־ עַיִן (rǎʿ b- ʿǎ·yin)1 displeased, troubled, formally, bad according to the eye, i.e., pertaining to that which is not agreeable and brings anger or loathing or worry and anxiety (Ge 28:8) (James A Swanson) Ra' - 117v - Ge 2:9 = the tree of knowledge of good and evil; Gen. 2:17; Gen. 3:5 = knowing good and evil.; Gen. 3:22; Gen. 6:5; Gen. 8:21; Gen. 13:13; Gen. 19:19; Gen. 24:50; Gen. 26:29; Gen. 28:8; Gen. 31:24; Gen. 31:29; Gen. 31:52; Gen. 37:2; Gen. 37:20; Gen. 37:33; Gen. 38:7; Gen. 39:9; Gen. 40:7; Gen. 41:3; Gen. 41:4; Gen. 41:19; Gen. 41:20; Gen. 41:21; Gen. 41:27; Gen. 44:4; Gen. 44:29; Gen. 44:34; Gen. 47:9; Gen. 48:16; Gen. 50:15; Gen. 50:17; Gen. 50:20; Exod. 5:19; Exod. 10:10; Exod. 21:8; Exod. 23:2; Exod. 32:12; Exod. 32:14; Exod. 32:22; Exod. 33:4; Lev. 26:6; Lev. 27:10; Lev. 27:12; Lev. 27:14; Lev. 27:33; Num. 11:1; Num. 11:15; Num. 13:19; Num. 14:27; Num. 14:35; Num. 14:37; Num. 20:5; Num. 24:13; Num. 32:13; Num. 35:23; Deut. 1:35; Deut. 1:39; Deut. 4:25; Deut. 6:22; Deut. 7:15; Deut. 9:18; Deut. 13:5; Deut. 13:11; Deut. 15:21; Deut. 17:1; Deut. 17:2; Deut. 17:5; Deut. 17:7; Deut. 17:12; Deut. 19:19; Deut. 19:20; Deut. 21:21; Deut. 22:14; Deut. 22:19; Deut. 22:21; Deut. 22:22; Deut. 22:24; Deut. 23:9; Deut. 24:7; Deut. 28:35; Deut. 28:59; Deut. 29:21; Deut. 30:15; Deut. 31:17; Deut. 31:18; Deut. 31:21; Deut. 31:29; Deut. 32:23; Jos. 23:15; Jdg. 2:11; Jdg. 2:15; Jdg. 3:7; Jdg. 3:12; Jdg. 4:1; Jdg. 6:1; Jdg. 9:23; Jdg. 9:56; Jdg. 9:57; Jdg. 10:6; Jdg. 11:27; Jdg. 13:1; Jdg. 15:3; Jdg. 20:3; Jdg. 20:12; Jdg. 20:13; Jdg. 20:34; Jdg. 20:41; 1 Sam. 2:23; 1 Sam. 6:9; 1 Sam. 10:19; 1 Sam. 12:17; 1 Sam. 12:19; 1 Sam. 12:20; 1 Sam. 15:19; 1 Sam. 16:14; 1 Sam. 16:15; 1 Sam. 16:16; 1 Sam. 16:23; 1 Sam. 18:10; 1 Sam. 19:9; 1 Sam. 20:7; 1 Sam. 20:9; 1 Sam. 20:13; 1 Sam. 23:9; 1 Sam. 24:9; 1 Sam. 24:11; 1 Sam. 24:17; 1 Sam. 25:3; 1 Sam. 25:17; 1 Sam. 25:21; 1 Sam. 25:26; 1 Sam. 25:28; 1 Sam. 25:39; 1 Sam. 26:18; 1 Sam. 29:6; 1 Sam. 29:7; 1 Sam. 30:22; 2 Sam. 3:39; 2 Sam. 12:9; 2 Sam. 12:11; 2 Sam. 12:18; 2 Sam. 13:16; 2 Sam. 13:22; 2 Sam. 14:17; 2 Sam. 15:14; 2 Sam. 16:8; 2 Sam. 17:14; 2 Sam. 18:32; 2 Sam. 19:7; 2 Sam. 19:35; 2 Sam. 24:16; 1 Ki. 1:52; 1 Ki. 2:44; 1 Ki. 3:9; 1 Ki. 5:4; 1 Ki. 9:9; 1 Ki. 11:6; 1 Ki. 11:25; 1 Ki. 13:33; 1 Ki. 14:10; 1 Ki. 14:22; 1 Ki. 15:26; 1 Ki. 15:34; 1 Ki. 16:7; 1 Ki. 16:19; 1 Ki. 16:25; 1 Ki. 16:30; 1 Ki. 20:7; 1 Ki. 21:20; 1 Ki. 21:21; 1 Ki. 21:25; 1 Ki. 21:29; 1 Ki. 22:8; 1 Ki. 22:18; 1 Ki. 22:23; 1 Ki. 22:52; 2 Ki. 2:19; 2 Ki. 3:2; 2 Ki. 4:41; 2 Ki. 6:33; 2 Ki. 8:12; 2 Ki. 8:18; 2 Ki. 8:27; 2 Ki. 13:2; 2 Ki. 13:11; 2 Ki. 14:10; 2 Ki. 14:24; 2 Ki. 15:9; 2 Ki. 15:18; 2 Ki. 15:24; 2 Ki. 15:28; 2 Ki. 17:2; 2 Ki. 17:11; 2 Ki. 17:13; 2 Ki. 17:17; 2 Ki. 21:2; 2 Ki. 21:6; 2 Ki. 21:9; 2 Ki. 21:12; 2 Ki. 21:15; 2 Ki. 21:16; 2 Ki. 21:20; 2 Ki. 22:16; 2 Ki. 22:20; 2 Ki. 23:32; 2 Ki. 23:37; 2 Ki. 24:9; 2 Ki. 24:19; 1 Chr. 2:3; 1 Chr. 4:10; 1 Chr. 7:23; 1 Chr. 21:15; 2 Chr. 7:14; 2 Chr. 7:22; 2 Chr. 12:14; 2 Chr. 18:7; 2 Chr. 18:17; 2 Chr. 18:22; 2 Chr. 20:9; 2 Chr. 21:6; 2 Chr. 21:19; 2 Chr. 22:4; 2 Chr. 25:19; 2 Chr. 29:6; 2 Chr. 33:2; 2 Chr. 33:6; 2 Chr. 33:9; 2 Chr. 33:22; 2 Chr. 34:24; 2 Chr. 34:28; 2 Chr. 36:5; 2 Chr. 36:9; 2 Chr. 36:12; Ezr. 9:13; Neh. 1:3; Neh. 2:1; Neh. 2:2; Neh. 2:10; Neh. 2:17; Neh. 6:2; Neh. 6:13; Neh. 9:28; Neh. 9:35; Neh. 13:7; Neh. 13:17; Neh. 13:18; Neh. 13:27; Est. 7:6; Est. 7:7; Est. 8:3; Est. 8:6; Est. 9:2; Est. 9:25; Job 1:1; Job 1:8; Job 2:3; Job 2:7; Job 2:10; Job 2:11; Job 5:19; Job 20:12; Job 21:30; Job 22:5; Job 28:28; Job 30:26; Job 31:29; Job 35:12; Job 42:11; Ps. 5:4; Ps. 7:4; Ps. 7:9; Ps. 10:6; Ps. 10:15; Ps. 15:3; Ps. 21:11; Ps. 23:4; Ps. 27:5; Ps. 28:3; Ps. 34:13; Ps. 34:14; Ps. 34:16; Ps. 34:19; Ps. 34:21; Ps. 35:4; Ps. 35:12; Ps. 35:26; Ps. 36:4; Ps. 37:19; Ps. 37:27; Ps. 38:12; Ps. 38:20; Ps. 40:12; Ps. 40:14; Ps. 41:1; Ps. 41:5; Ps. 41:7; Ps. 49:5; Ps. 50:19; Ps. 51:4; Ps. 52:1; Ps. 52:3; Ps. 54:5; Ps. 55:15; Ps. 56:5; Ps. 64:5; Ps. 70:2; Ps. 71:13; Ps. 71:20; Ps. 71:24; Ps. 73:8; Ps. 78:49; Ps. 88:3; Ps. 90:15; Ps. 91:10; Ps. 94:13; Ps. 94:23; Ps. 97:10; Ps. 101:4; Ps. 107:26; Ps. 107:34; Ps. 107:39; Ps. 109:5; Ps. 109:20; Ps. 112:7; Ps. 119:101; Ps. 121:7; Ps. 140:1; Ps. 140:2; Ps. 140:11; Ps. 141:4; Ps. 141:5; Ps. 144:10; Prov. 1:16; Prov. 1:33; Prov. 2:12; Prov. 2:14; Prov. 3:7; Prov. 3:29; Prov. 3:30; Prov. 4:14; Prov. 4:27; Prov. 5:14; Prov. 6:14; Prov. 6:18; Prov. 6:24; Prov. 8:13; Prov. 11:15; Prov. 11:19; Prov. 11:21; Prov. 11:27; Prov. 12:12; Prov. 12:13; Prov. 12:20; Prov. 12:21; Prov. 13:17; Prov. 13:19; Prov. 13:21; Prov. 14:16; Prov. 14:19; Prov. 14:22; Prov. 14:32; Prov. 15:3; Prov. 15:10; Prov. 15:15; Prov. 15:26; Prov. 15:28; Prov. 16:4; Prov. 16:6; Prov. 16:17; Prov. 16:27; Prov. 16:30; Prov. 17:11; Prov. 17:13; Prov. 17:20; Prov. 19:23; Prov. 20:8; Prov. 20:14; Prov. 20:22; Prov. 20:30; Prov. 21:10; Prov. 21:12; Prov. 22:3; Prov. 23:6; Prov. 24:1; Prov. 24:16; Prov. 24:20; Prov. 25:20; Prov. 26:23; Prov. 26:26; Prov. 27:12; Prov. 28:5; Prov. 28:10; Prov. 28:14; Prov. 28:22; Prov. 29:6; Prov. 31:12; Eccl. 1:13; Eccl. 2:17; Eccl. 2:21; Eccl. 4:3; Eccl. 4:8; Eccl. 5:1; Eccl. 5:13; Eccl. 5:14; Eccl. 5:16; Eccl. 6:1; Eccl. 6:2; Eccl. 7:14; Eccl. 7:15; Eccl. 8:3; Eccl. 8:5; Eccl. 8:6; Eccl. 8:9; Eccl. 8:11; Eccl. 8:12; Eccl. 9:3; Eccl. 9:12; Eccl. 10:5; Eccl. 10:13; Eccl. 11:2; Eccl. 11:10; Eccl. 12:1; Eccl. 12:14; Isa. 3:9; Isa. 3:11; Isa. 5:20; Isa. 7:5; Isa. 7:15; Isa. 7:16; Isa. 13:11; Isa. 31:2; Isa. 32:7; Isa. 33:15; Isa. 45:7; Isa. 47:10; Isa. 47:11; Isa. 56:2; Isa. 57:1; Isa. 59:7; Isa. 59:15; Isa. 65:12; Isa. 66:4; Jer. 1:14; Jer. 1:16; Jer. 2:3; Jer. 2:13; Jer. 2:19; Jer. 2:27; Jer. 2:28; Jer. 2:33; Jer. 3:2; Jer. 3:5; Jer. 3:17; Jer. 4:6; Jer. 4:14; Jer. 4:18; Jer. 5:12; Jer. 5:28; Jer. 6:1; Jer. 6:7; Jer. 6:19; Jer. 6:29; Jer. 7:6; Jer. 7:12; Jer. 7:24; Jer. 7:30; Jer. 8:3; Jer. 8:6; Jer. 9:3; Jer. 11:8; Jer. 11:11; Jer. 11:12; Jer. 11:14; Jer. 11:15; Jer. 11:17; Jer. 11:23; Jer. 12:4; Jer. 12:14; Jer. 13:10; Jer. 14:16; Jer. 15:11; Jer. 15:21; Jer. 16:10; Jer. 16:12; Jer. 17:17; Jer. 17:18; Jer. 18:8; Jer. 18:10; Jer. 18:11; Jer. 18:12; Jer. 18:20; Jer. 19:3; Jer. 19:15; Jer. 21:10; Jer. 22:22; Jer. 23:10; Jer. 23:11; Jer. 23:12; Jer. 23:14; Jer. 23:17; Jer. 23:22; Jer. 24:2; Jer. 24:3; Jer. 24:8; Jer. 24:9; Jer. 25:5; Jer. 25:7; Jer. 25:32; Jer. 26:3; Jer. 26:13; Jer. 26:19; Jer. 28:8; Jer. 29:11; Jer. 32:23; Jer. 32:30; Jer. 32:32; Jer. 32:42; Jer. 33:5; Jer. 35:15; Jer. 35:17; Jer. 36:3; Jer. 36:7; Jer. 36:31; Jer. 38:4; Jer. 39:12; Jer. 39:16; Jer. 40:2; Jer. 41:11; Jer. 42:6; Jer. 42:10; Jer. 42:17; Jer. 44:2; Jer. 44:3; Jer. 44:5; Jer. 44:7; Jer. 44:9; Jer. 44:11; Jer. 44:17; Jer. 44:23; Jer. 44:27; Jer. 44:29; Jer. 45:5; Jer. 48:2; Jer. 48:16; Jer. 49:23; Jer. 49:37; Jer. 51:2; Jer. 51:24; Jer. 51:60; Jer. 51:64; Jer. 52:2; Lam. 1:21; Lam. 1:22; Lam. 3:38; Ezek. 5:16; Ezek. 5:17; Ezek. 6:9; Ezek. 6:10; Ezek. 6:11; Ezek. 7:5; Ezek. 7:24; Ezek. 8:9; Ezek. 11:2; Ezek. 13:22; Ezek. 14:15; Ezek. 14:21; Ezek. 14:22; Ezek. 16:23; Ezek. 16:57; Ezek. 20:43; Ezek. 20:44; Ezek. 30:12; Ezek. 33:11; Ezek. 34:25; Ezek. 36:31; Ezek. 38:10; Dan. 9:12; Dan. 9:13; Dan. 9:14; Dan. 11:27; Hos. 7:1; Hos. 7:2; Hos. 7:3; Hos. 7:15; Hos. 9:15; Hos. 10:15; Joel 2:13; Joel 3:13; Amos 3:6; Amos 5:13; Amos 5:14; Amos 5:15; Amos 6:3; Amos 9:4; Amos 9:10; Obad. 1:13; Jon. 1:2; Jon. 1:7; Jon. 1:8; Jon. 3:8; Jon. 3:10; Jon. 4:1; Jon. 4:2; Jon. 4:6; Mic. 1:12; Mic. 2:1; Mic. 2:3; Mic. 3:2; Mic. 3:11; Mic. 7:3; Nah. 1:11; Nah. 3:19; Hab. 1:13; Hab. 2:9; Zeph. 3:15; Zech. 1:4; Zech. 1:15; Zech. 7:10; Zech. 8:17; Mal. 1:8; Mal. 2:17 QUESTION - What does the Bible say about stoning? ANSWER - Stoning is a method of execution during which a group of people, usually peers of the guilty party, throws stones at the condemned person until he or she dies. Death by stoning was prescribed in the Old Testament Law as a punishment for various sins. Both animals and people could be the subjects of stoning (Exodus 21:28), and stoning seems to have been associated with sins that caused irreparable damage to the spiritual or ceremonial purity of a person or an animal. Some sins that resulted in stoning in the Old Testament were murder (Leviticus 24:17), idolatry (Deuteronomy 17:2–5), approaching near to Mount Sinai while the presence of God was there (Exodus 19:12–13), practicing necromancy or the occult (Leviticus 20:27), and blaspheming the name of the Lord (Leviticus 24:16). Stoning was probably the punishment for various types of sexual sin, as well (Deuteronomy 22:24); the related passages in Leviticus 20 do not specify the method of execution, only that the guilty party was to be “put to death.” The Mosaic Law specified that, before anyone could be put to death by stoning, there had to be a trial, and at least two witnesses had to testify: “On the testimony of two or three witnesses a person is to be put to death, but no one is to be put to death on the testimony of only one witness” (Deuteronomy 17:6). Those witnesses “must be the first in putting that person to death, and then the hands of all the people” (verse 7). In other words, those who testified against the condemned person in court had to cast the first stone. Examples of stonings in the Old Testament are the deaths of Achan and his family (Joshua 7:25) and Naboth, who was condemned by false witnesses (1 Kings 21). Stoning was the method of execution chosen by the unbelieving Jews who persecuted the early Christians. Stephen, the church’s first martyr, was stoned to death outside of Jerusalem by the Sanhedrin. On that occasion, a young man named Saul, who later became the apostle Paul, held the coats of those who cast the stones (Acts 7:54–60). In another famous passage of Scripture, the Pharisees tried to entrap Jesus into granting approval for the stoning of a woman caught in the act of adultery. Significantly, the adulterous man was absent—the Law prescribed death for both the guilty parties. Jesus’ response is interesting. The woman was clearly guilty, but Jesus understood the duplicity of His enemies. Instead of giving them a direct answer, Jesus turned to those who had dragged the woman before Him and said, “Whichever of you is free from sin, throw the first stone” (John 8:1–11). By this, Jesus is asking for the witnesses to step forward—the witnesses, bound by an oath, were the ones to cast the first stones. He also shows the compassionate heart of God toward the sinner and silences the mob’s hypocritical allegations. Another mode of execution that was also considered stoning involved throwing the guilty party headlong down a steep place and then rolling a large stone onto the body. This is exactly what a mob in Nazareth tried to do to Jesus after His speech in their synagogue. Hearing His claim to be the Messiah, “they got up, drove [Jesus] out of the town, and took him to the brow of the hill on which the town was built, in order to throw him off the cliff” (Luke 4:29). Jesus’ deliverance from this angry mob was miraculous: “He walked right through the crowd and went on his way” (verse 30). It was not the Lord’s time to die (see John 10:18), and He could never have died by stoning because the prophecy said none of His bones would be broken (John 19:36). Stoning is a horrible way to die. That particular manner of execution must have been a strong deterrent against committing the sins deemed offensive enough to merit stoning. God cares very much about the purity of His people. The strict punishment for sin during the time of the Law helped deter people from adopting the impure practices of their pagan neighbors and rebelling against God. The wages of sin is death (Romans 6:23), and Israel was given a stern commandment to stay pure: “You must purge the evil from among you” (Deuteronomy 17:7). GotQuestions.org QUESTION - What does the Bible say about the death penalty / capital punishment? ANSWER - The Old Testament law commanded the death penalty for various acts: murder (Exodus 21:12), kidnapping (Exodus 21:16), bestiality (Exodus 22:19), adultery (Leviticus 20:10), homosexuality (Leviticus 20:13), being a false prophet (Deuteronomy 13:5), prostitution and rape (Deuteronomy 22:24), and several other crimes. However, God often showed mercy when the death penalty was due. David committed adultery and murder, yet God did not demand his life be taken (2 Samuel 11:1-5, 14-17; 2 Samuel 12:13). Ultimately, every sin we commit should result in the death penalty because the wages of sin is death (Romans 6:23). Thankfully, God demonstrates His love for us in not condemning us (Romans 5:8). When the Pharisees brought a woman who was caught in the act of adultery to Jesus and asked Him if she should be stoned, Jesus replied, “If any one of you is without sin, let him be the first to throw a stone at her” (John 8:7). This should not be used to indicate that Jesus rejected capital punishment in all instances. Jesus was simply exposing the hypocrisy of the Pharisees. The Pharisees wanted to trick Jesus into breaking the Old Testament law; they did not truly care about the woman being stoned (where was the man who was caught in adultery?) God is the One who instituted capital punishment: “Whoever sheds man’s blood, by man his blood shall be shed, for in the image of God He made man” (Genesis 9:6). Jesus would support capital punishment in some instances. Jesus also demonstrated grace when capital punishment was due (John 8:1-11). The apostle Paul definitely recognized the power of the government to institute capital punishment where appropriate (Romans 13:1-7). How should a Christian view the death penalty? First, we must remember that God has instituted capital punishment in His Word; therefore, it would be presumptuous of us to think that we could institute a higher standard. God has the highest standard of any being; He is perfect. This standard applies not only to us but to Himself. Therefore, He loves to an infinite degree, and He has mercy to an infinite degree. We also see that He has wrath to an infinite degree, and it is all maintained in a perfect balance. Second, we must recognize that God has given government the authority to determine when capital punishment is due (Genesis 9:6; Romans 13:1-7). It is unbiblical to claim that God opposes the death penalty in all instances. Christians should never rejoice when the death penalty is employed, but at the same time, Christians should not fight against the government’s right to execute the perpetrators of the most evil of crimes. GotQuestions.org Related Resources: Why did God mandate capital punishment for murder (Genesis 9:6)?