The Right to Die and the Right to Kill:  Euthanasia, Suicide, and Capital Punishment race Community Church

 

Euthanasia (including physician-assisted suicide) and capital punishment (government-mandated execution). Many Americans, including Protestants, hold differing views on whether or not “mercy killing” should become legal, and whether the death penalty should remain so.

 

According to recent worldwide statistics, each year roughly one million people kill themselves by intentionally committing suicide, averaging out to one suicide every 40 seconds. Significantly, that number is higher than those who are murdered or killed in combat. Moreover, it is estimated that unsuccessful suicide attempts are up to 20 times more frequent than completed suicides. Based on such estimates, a suicide is every 2 seconds. Around the world, suicide is among the top three causes of death among people ages 15 to 44; and even in the United States, the number of suicides (over 32,500 in 2005) is nearly double that of homicides (around 18,000 in 2005).1

 

Physician-assisted suicide, though legal in some countries, is illegal in the United States except in the states of Oregon and Washington, where the Death with Dignity Act was passed in 1994. On the flip side, capital punishment is legal in 38 states, though it has been abolished in over 90 nations worldwide. In 2007, over 1,200 people (and probably many more) were executed in 24 countries, with China, Iran, Saudi Arabia, and leading the world in total number of executions. That same year, 42 convicted criminals were put to death in the United States.2

 

Though statistics like these are sobering, the issues at hand sometimes hit much closer to home when a loved one is on life support, or a friend is battling with bouts of severe depression, or a proposition on the ballot involves the death penalty. So what are believers to think about such things? And how can pastors and church leaders help their people process these matters in a way that is both thoughtful and biblical? Our hope is that the brief snapshots presented in this chapter will provide a helpful starting point for thinking clearly about these and timely issues.

 

Euthanasia

 

Euthanasia involves a deliberate medical act or omission taken by oneself, one’s doctor, or a third party for the intent purpose of causing one’s death, and successfully causing that death. It is believed by proponents of euthanasia that the death being caused is for the good of the person who is being put to death (which is why euthanasia is sometimes called “mercy killing”).3

 

Active euthanasia occurs when a person takes proactive steps to cause his own death or the death of another. With active euthanasia, the medical reason for death is sickness or injury, but rather the specific action taken to terminate life.

 

Passive euthanasia takes place when available medical treatment that could clearly enable a person to live significantly longer is deliberately withheld or withdrawn. The intent of passive euthanasia is to cause a person’s death at a time when natural death is not imminent.

 

Letting die (which is distinct from euthanasia) involves the withholding or withdrawing of life-prolonging and life-sustaining medications and technologies from an irreversibly ill patient with whom death is imminent even with treatment. The intention of “letting die” is not to bring about death but to enhance the well-being of the patient by avoiding useless prolonging of the dying process.

 

The difference between passive euthanasia and letting die, then, is this: With passive euthanasia, death is not imminent and medical treatment could clearly enable a person to live significantly longer; but with letting die the patient’s death is imminent even with treatment (i.e., medical technologies can no longer prevent death). Whereas the former seeks to cause a person’s death, the latter seeks to “enhance” the well-being of the patient by avoiding the prolongation of the dying process.

 

In thinking through a biblical response, we must remember that though death is inevitable, its timing ultimately rests in the hands of God (Deuteronomy 32:39; 1 Samuel 2:6; Hebrews 9:27). Life is a gift from God, and everyone has an obligation to value his own life and the lives of others regardless of the circumstances.

 

Because Scripture prohibits murder and suicide (Genesis 9:6; Exodus 20:13; Deuteronomy 5:17), euthanasia (either active or passive) is never an acceptable option for the believer. In addition to violating the prohibition of suicide, the act of killing oneself is the ultimate expression of selfishness.

 

On the other hand, in the case that the patient is irreversibly terminal and death is imminent regardless of available medical treatment, it is acceptable for the patient or—if the patient is unconscious—a legally authorized third party (e.g., a spouse or family member) to choose to have life-sustaining medication or support systems withheld or removed. In such circumstances, the patient would die shortly thereafter by natural means.

 

Thus, although Scripture forbids all forms of euthanasia (because Scripture forbids murder), we believe that letting die is an acceptable option when death is both imminent and inevitable.

 

Believers and their loved ones may want to consider creating a living will that indicates an individual’s wishes regarding medical treatment in order to guide medical personnel in the event that he or she is unable to make decisions or choose treatment options.

 

As a helpful aside, Dr. Keith Essex, a professor at The Master’s Seminary, provides four biblical guidelines regarding death:

 

First, death is inevitable (Eccl 3:2). Therefore, each person should make preparations for death. With the present legal climate, it is imperative that each believer have an advanced medical directive. A durable power of attorney is better than a living will. The surrogate chosen should have the same Christian perspective as the believer.

 

Second, death is an enemy (1 Cor 15:26).               

Therefore, when the hope of recovery through medical treatment remains a possibility, the believer should take advantage of every opportunity to forestall death so that he can continue to serve the Lord.

 

Third, dying is a process (Heb 11:21, 22). Therefore, when it is reasonably certain that a patient’s disease is incurable and terminal, measures designed to control physical pain, to provide food and water, to give regular hygienic care, and to ensure personal interaction and mental/spiritual stimulation should be instituted.  

 

“Letting die” is not to be equated with “passive euthanasia.”

 

Fourth, suffering is a part of present earthly life and death (Rom 8:18; 2 Cor 4:17-18; 1 Pet 5:9-10). Therefore, the Christian will patiently endure any pain, especially at the end of life. Pain will not become the reason to commit the unbiblical act of euthanasia.4

 

Later, Dr. Essex concludes with this pastoral exhortation:

 

First, it is imperative that we show compassion the dying. The advocates of euthanasia assert that they wish to show mercy by killing those in pain or by allowing them to kill themselves. But this supposed expression of mercy defies the instruction of the God of all mercies (Ps 119:156)! Instead of mercy killing, Christians need to exhibit mercy living as we pray for, visit, and care for the dying among us. Second, to die well, believers must trust God. It is not euthanasia that is the good death! Rather, it is the Christian who maintains his faith strong in the Lord even unto death and leaves this life with joy who truly dies well.5

 

Suicide

 

Suicide is a serious sin of self-murder (Exodus 20:13; 21:23), but it can be forgiven like any other sin. And Scripture says clearly that those redeemed by God have been forgiven of all their sins—past, present, and future (Colossians 2:13-14). Paul says in Romans 8:38-39 that nothing can separate us from the love of God in Christ Jesus.

 

So if a true Christian were to commit suicide in a time of extreme weakness, he or she would be received into heaven (cf. Jude 24). At the same time, however, an act of such selfishness or hopelessness would not normally characterize a true believer, since God’s children are defined repeatedly in Scripture as those who have hope (Acts 24:15; Romans 5:2-5; 8:24; 2 Corinthians 1:10) and purpose in life (Luke 9:23-25; Romans 8:28; Colossians 1:29). Furthermore, suicide is often the ultimate evidence of a heart that rejects the lordship of Jesus Christ because it is an act in which the sinner takes his life completely into his own hands rather than submitting it to God’s will. Thus, although it may be possible for a true believer to commit suicide, we believe it to be an unusual occurrence. Someone who is considering suicide should be urged, above all, to examine himself to see whether he is in the faith (2 Corinthians 13:5).

 

The Bible makes it clear that God alone is the one authorized to give and take life (Deuteronomy 32:39; 1 Samuel 2:6). Thus, when suicide is mentioned in Scripture it is presented in a context of judgment, shame, and sin—as seen especially in the suicides of Saul (1 Samuel 31:4-5) and Judas (Matthew 27:5). Other examples include Abimelech (Judges 9:54), Ahithophel (2 Samuel 17:23), Zimri (1 Kings 16:18-19), and nearly the Philippian jailor (Acts 16:27-28). Never does the Bible condone suicide as that which is honorable, noble, or right.6 The act of self-murder is an offense to God because it violates the image of God in man (Genesis 1:27; 9:6), and because it essentially blames God for difficult circumstances simultaneously failing to trust Him for deliverance.

 

To be clear, however, suicide is not the unpardonable sin. That sin, which Matthew 12:30-32 describes as the blasphemy of the Holy Spirit, relates to a level of such willful rejection and hard-heartedness that repentance is no longer possible (cf. Hebrews 6:4-6; 10:29).7 Suicide is not in the context of those passages in Scripture that address the unpardonable sin.

 

Believers who express feelings of deep discouragement, depression, or even hopelessness should be encouraged to find their hope in God (Psalm 42:11; 62:5-8; 130:5-7; 1 Timothy 6:17; 1 Peter 1:13). God’s response to Elijah’s despair (in 1 Kings 19) is instructive in this regard, as the Lord emphasized both His greatness (through a stunning display of natural phenomena) and His gentleness (through a still, small voice). Believers who feel hopeless must be reminded of both the sovereign greatness and the parental kindness of God.

 

They should also be made aware of the fact that depression is often the fruit of underlying sin issues, such as anxiety, unmet expectations (a form of selfishness and pride), or guilt (Psalm 32:3-4). Though medications may sometimes be involved (per the determination of a medical doctor), counselees should understand that drugs are never a cure for deeper heart issues. The Scriptures alone are sufficient for addressing the issues of the heart (2 Timothy 3:16-17; Hebrews 4:12; 2 Peter 1:3). Those who look for ultimate answers in places other than God’s Word will find themselves disappointed.

 

From a counseling perspective, each situation must be handled using biblical principles and prayerful wisdom on a case-by-case basis (1 Thessalonians 5:14). Some counselees may be threatening to commit suicide simply to manipulate others or gain attention. If so, they may need to be directly rebuked. Others, however, may be sincerely struggling with feelings of hopelessness and depression, and need to be comforted.

 

In every case, counselees (both those who profess Christ and those who do not) need to be pointed to the  truth and hope of the gospel. They must also be reminded that suicide is a sin that is never warranted, nor is it ever the right solution to whatever problem they may be facing. Even in the darkest of trials, believers are called to confidently trust in God and prayerfully rely on Him for strength and joy (Matthew 6:25-34; Romans 8:28; James 1:2-3).

 

Capital Punishment

 

There is no question God has authorized governments to exercise capital punishment. The principle is established in Genesis 9:6, implicitly upheld by Christ in Matthew 26:52 (where Peter is warned of the consequences of murder and reiterated by the apostle Paul in Romans 13:4 (cf. Acts 25:11, where Paul indicates he understands some crimes are worthy of death).

 

Under the Old Testament theocracy, God prescribed the death penalty for crimes such as murder, blasphemy, witchcraft, false prophecy, rape, homosexuality, kidnapping, and idolatry. The death penalty was very public and administered swiftly, though not without due process. The purpose was not only to bring retribution upon the guilty party, but also to deter others from similar crimes. Thus, capital punishment as instituted under the Mosaic law was a key part of the protection and purification of Jewish society.

 

New Testament believers are not under the specific civil mandates of the Mosaic law code. But the principle of capital punishment (as a consequence for murder specifically) was instituted by God long before Moses (to Noah in Genesis 9:6), and is reiterated by Paul in Romans 13. Thus, the New Testament underscores a government’s God-given right to impose the death penalty for crimes worthy of death.

 

Romans 13 says that the government is established by God (verse 1), by His divine ordinance (verse 2), for the purpose of restraining evil and promoting good (verse 3). Thus, government is a minister of God (verse 4), which is vested with the authority to punish evil (up to and including the use of the “sword” or death penalty). Part of government’s divine mandate is to protect its citizens by making evildoers afraid of the consequences that come from acting wickedly. In a fallen world, the threat of punishment is a necessary part of deterring crime and keeping the peace. As Robert Culver points out:

 

What must not be lost sight of is that unpleasant as is the task of the jailor and the use of the whip, the cell, the noose, the guillotine, these things stand behind the stability of civilized society, and they stand there necessarily, for God has declared it so, in harmony with reality, rather than with apostate sociological opinion. Government, with its coercive powers is a social necessity, but one determined by the Creator, not by the statistical tables of some university social research staff! No society can successfully vote fines, imprisonment, corporeal and capital punishment away permanently. The society which tries has lost touch with realities of man (his fallen sinful state), realities of the world, and the truth of divine revelation in nature, man’s conscience, and the Bible.8

 

By divine design, civil punishment exists to deter  wickedness. To the degree that government fails to enforce just consequences for evil-doing, it threatens both the national stability of its society and the individual security of its citizens.

 

Critics may claim capital punishment is hateful and destructive, but it is actually an outworking of God’s common grace to humanity, enabling sinful societies to maintain civil order and deter criminal activity. When executed properly, capital punishment serves as a terror to wrongdoers, restraining depraved sinners from doing what they would otherwise be prone to do (cf. Romans 3:10-20), and thereby saving lives. On the other hand, when blood is shed and remains unrequited, that nation comes under the judgment of God (Genesis 4:9-11; 9:6; 42:22; Joshua 2:19; 2 Samuel 4:11; Ezekiel 7:20-27; 18:10-13). We believe the current level of moral decadence in our own nation is partly the result of an inconsistent and often ineffective practice of capital punishment. If perpetrators were dealt with properly, potential criminals would be deterred, and the number of unlawful activities would decrease.

 

This does not mean, of course, that individual Christians should ever take the law into their own hands. Individual believers are called to forgive those who hurt them (Matthew 5:38-45), and to trust that God will bring vengeance in His own time (Romans 12:14-21). David’s  unwillingness to kill Saul is a wonderful example in this regard (1 Samuel 24:1-22; 26:1-25). Nonetheless, it is the corporate responsibility of the civil government to enforce the law and to punish wrongdoers in keeping with the nature of their crimes. Christians who serve in law enforcement, civil government, or even on a jury have a God-given responsibility to uphold justice and oppose corruption. On the flip side, believers are to be submissive to civil government as exemplary citizens (1 Peter 2:13-20). They are to obey the law at all times, unless doing so would require them to violate a clear command of God (Acts 5:29).

 

In closing, some might ask how we can hold to a pro-life ethic (one that opposes abortion, euthanasia, and suicide) and yet support the government’s right to exercise capital punishment (specifically as a consequence for murder). John Feinberg and Paul Feinberg provide a helpful response to this question:

 

Can one consistently argue against abortion and euthanasia and espouse capital punishment? We think so on at least three grounds: a sanctity of life ethic, a demand to treat all persons justly, and a commitment to non-consequentialist ethics. Given a sanctity of life ethic, human life is sacred and must be protected. Hence, abortion and euthanasia are ruled out. Execution of murderers underscores the sanctity of life and the seriousness of taking the life of others. As to justice, the unborn, the aged, and the infirm have done nothing deserving of death. The convicted murderer has. Justice demands rejecting abortion and euthanasia and executing murderers. Finally, on a non-consequentialist theory of ethics such as ours, God prescribes the protection of the innocent and the punishment of those who take life. If one follows those divine commands, he will have to reject abortion and euthanasia and favor capital punishment.9