Difference between revisions of "Punishment"

<p> <i> [[Earthly]] [[Punishment]] </i> . <i> The Old [[Testament]] </i> . [[Early]] in Israel's history, guilt and punishment were understood to be communal. When [[Achan]] broke the law by taking some of the spoil from Jericho, the whole [[Israelite]] army was defeated at [[Ai]] (Joshua 7:1-5 ). Once it was discovered what Achan had done, his whole family was stoned along with him (Joshua 7:22-26 ). The sins of parents could be punished to the third and fourth generation (Exodus 20:5; 34:7; Deuteronomy 5:9-10 ). However, the Lord later revealed that individuals would bear their own guilt (Deuteronomy 24:16; 2 Kings 14:6; Jeremiah 31:29-30; Ezekiel 18:1-4,20 ). </p> <p> Sometimes punishment was meted out by [[God]] directly, as when fire and brimstone destroyed [[Sodom]] and [[Gomorrah]] (Genesis 19:24-25 ) or when the ground opened up to swallow those who rebelled in the wilderness (Numbers 16:31-33 ). On a national level, God punished his people using the instrumentality of foreign nations. For example, [[Assyria]] was seen as the Lord's rod of wrath (Isaiah 10:5 ). Most crimes and punishments, however, were dealt with through Israel's judicial system, which is found in the Pentateuch. </p> <p> The [[Decalogue]] is in apodictic or absolute form, giving the most important requirements of the law in general terms without listing punishments. One has to examine the casuistic or case law to discover specific violations and their penalties. In the following paragraphs, both are reviewed. </p> <p> The first and second commands concern foreign deities (Exodus 20:3-6 ). Worshiping gods other than [[Yahweh]] was a capital crime (Exodus 22:20 ) for which the punishment was stoning (Deuteronomy 13:6-10 ). [[Molech]] worship, involving infant sacrifice, was specifically forbidden, also requiring death by stoning (Leviticus 20:1-5 ). Likewise, those who prophesied in the name of other gods, or who led the people into idolatry were to be executed (Deuteronomy 13:1-5; 18:20 ). Other pagan religious practices such as witchcraft, consulting of spirits, necromancy, divination, sorcery, augury, and soothsaying were proscribed (Leviticus 19:26; 20:6; Deuteronomy 18:10-11 ). Death is indicted for a sorceress (Exodus 22:18 ); stoning is designated for a medium (Leviticus 20:27 ). </p> <p> The third command prohibited taking Yahweh's name in vain (Exodus 20:7; Leviticus 19:12; cf. Exodus 22:28 ,; "revile God" ). Offenders were stoned (Leviticus 24:10-23; falsely accused, in Naboth's case, 1 Kings 21:8-14 ). </p> <p> The fourth command, breaking the [[Sabbath]] (Exodus 20:8 ), was also a capital offense (Exodus 31:14-15; 35:2 ). An example of its enforcement is found in Numbers 15:32-36 , where the penalty was stoning. </p> <p> The fifth command entails respect for parents (Exodus 20:12 ). According to the case law, death was the punishment for the one who struck (Exodus 21:15 ) or even cursed a parent (Exodus 21:17; Leviticus 20:9 ). </p> <p> The sixth command prohibits murder (Exodus 20:13 ). Those who intended to kill were to be executed while those who slew accidentally could flee to a city of refuge (Exodus 21:12-14; Numbers 35:9-28; Deuteronomy 19:4-13 ). However, if two men were fighting and one of them accidentally hit a pregnant woman so that she both miscarried and died, he would suffer death also (Exodus 21:22-25 ). If the owner of a dangerous ox did not keep it fenced in and the ox gored someone to death, both the ox and the owner were to be put to death (Exodus 21:28-32 ). [[Killing]] a burglar at night incurred no guilt (Exodus 22:2 ). Obviously, the taking of human life was allowed in war and when punishing capital offenses. If someone caused bodily harm to another rather than death, lex talionis, or the law of retaliation was invoked: "an eye for an eye and a tooth for a tooth" (Exodus 21:23; Leviticus 24:19; Deuteronomy 19:21; Matthew 5:38 ). The intention was to make the law more equitable by making the punishment fit the crime. </p> <p> The seventh command forbids adultery (Exodus 20:14 ). [[Stoning]] is stipulated in Leviticus 20:10 and Deuteronomy 22:22-24 . [[Prostitution]] was outlawed but no punishment is listed (Leviticus 19:29; Deuteronomy 23:17 ). In the case of a man raping a single woman, he could be forced to marry her (relinquishing the right to divorce) and pay her father the marriage present, but no punishment was required (Deuteronomy 22:28-29 ). In the case of seduction, the result was the same except that no mention is made of divorce and the father could still be paid the marriage present though he disallowed the wedding (Exodus 22:16-17 ). [[Incest]] was proscribed (Leviticus 20:11,12 , 14,17 , 19-21; Deuteronomy 27:20,22-23 ) for which the penalty in certain cases was death by burning (Leviticus 20:11,14 ). Sexual relations between two men or between humans and animals were punishable by death (Exodus 22:19; Leviticus 18:22-23; 20:13,15-16 ). </p> <p> The eighth command concerns stealing (Exodus 20:15 ). The law requires restitution with interest (Exodus 22:1-4,7; Leviticus 6:4-5 ). If the thief could not pay, he could be sold as a slave to pay the debt (Exodus 22:1 ). Kidnappers, who stole humans, were to be put to death (Exodus 21:16; Deuteronomy 24:7 ). </p> <p> The ninth command prohibits bearing false witness (Exodus 20:16 ). Whatever the false witness intended to do to the innocent party would be done to him (Deuteronomy 19:15-19 ). </p> <p> The tenth command deals with coveting (Exodus 20:17 ). No penalty is recorded. </p> <p> <i> The New Testament </i> . As in the Old Testament, so in the New Testament. God occasionally punished people directly, as when [[Ananias]] and [[Sapphira]] were struck dead (Acts 5:1-11 ), but this was rare. Unlike Israel, the church is not a nation. Therefore, it does not have a set of laws with crimes and punishments. That is left to the secular authorities, which are instituted by God (Romans 13:1-7 ). However, [[Jesus]] did provide for church discipline. If one believer sinned against another, the offended party was to confront the guilty party. If the offender refused to repent, the one wronged should go back to him, bringing one or two others with him. If that failed, he was to bring the accusation to the church, which may then excommunicate the sinner (Matthew 18:15-17 ). The church has the power of "binding and loosing, " which is the power to determine what is forbidden and what is allowed (Matthew 16:18-19; 18:18 ).One illustration of church discipline in a case of gross immorality is found in 1 Corinthians 5:1-5 . [[Paul]] instructs the assembly to hand the transgressor over to [[Satan]] for the destruction of the body in order that the spirit might be saved. This may refer to excommunication (if cast out of the church one is under the domain of Satan) or to a mortal illness invading the sinner's body. [[Either]] way, the goal is redemption more than punishment. The hope is that after being handed over to Satan, he will repent and return to the fold, or at the very least, that his spirit will go to heaven in spite of his body's death. [[Another]] illustration may be Ananias and Sapphira. Although God seems to have struck them dead, it was while Peter was presiding and executing judgment as God's representative (Acts 5:1-11 ). </p> <p> <i> [[Eternal]] Punishment </i> . The Old Testament introduced the notion of eternal punishment in Daniel 12:2 , indicating that the lost will also be resurrected, but for the purpose of eternal shame and contempt. While the worst punishment that earthly courts can inflict is death, Jesus taught his disciples not to fear those who can kill the body, but rather God, who can also cast people into hell (Luke 12:4-5 ). Isaiah 66:24 speaks of an undying worm and unquenchable fire—the same imagery Jesus uses to warn about hell ( Mark 9:42-43,47-48 ). Jesus also described it as "outer darkness, " where people "weep and gnash their teeth" (Matthew 8:12 ). The Lord described eternal punishment for the wicked as well as eternal life for the righteous, showing that both are without end (Matthew 25:46 ). The rest of the New Testament is in agreement (2 Thessalonians 1:9; Revelation 20:10-15 ). Just as that [[Bible]] utilizes earthly things to symbolize heavenly bliss, so the description of hell as fire may be metaphorical for torment. However, the torment of hell is as real as the joy of heaven, even if our pictures of the two are less than perfect. </p> <p> [[William]] B. Nelson, Jr. </p> <p> <i> See also </i> [[Eternal Punishment]]; [[Judgment]]; [[Ten Commandments]] </p> <p> <i> Bibliography </i> . W. Eichrodt, <i> [[Theology]] of the Old Testament </i> ; G. E. Ladd, <i> A Theology of the New Testament </i> . </p>

<p> The word ‘punishment’ is employed to translate κόλασις (1 John 4:18 RV_) and τιμωρία (Hebrews 10:29). The corresponding verbs κολάζω and τιμωρέω, translated ‘punish,’ are used indiscriminately (Acts 4:21; 2 Peter 2:9; cf. Acts 22:5; Acts 26:11); so that the classical distinction, exemplified in [[Plato]] and Aristotle, between τιμωρία, which regarded the retributive suffering, and κόλασις, which regarded the correction of the offender, can hardly be pressed in the case of NT usage (for the distinction, see R. C. Trench, Synonyms of the NT8, London, 1876). Other words translated ‘punishment’ are δίκη (2 Thessalonians 1:9 RV_), ἐκδίκησις (1 Peter 2:14, ‘vengeance’ in RV_), and ἐπιτιμία (2 Corinthians 2:6). </p> <p> The term ‘punishment’ (Lat. pCEna) may be defined as pain or suffering inflicted in expiation of a crime or offence by an authority to which the offender is subject. The authority inflicting it may be human or Divine. The human authority may be civil or ecclesiastical. Human authority to inflict punishment is ultimately derived from a [[Divine]] source. </p> <p> 1. [[Punishment]] inflicted by human authority.-Under this head may be mentioned (a) that inflicted by civil authority. [[Roman]] magistrates, under the supremacy of the Emperor, in so far as they administered just laws, are regarded as executors of the Divine wrath or vengeance against evil-doers, and submission to their jurisdiction is made imperative on members of the [[Apostolic]] [[Church]] (1 Peter 2:14; cf. Romans 13:1-5). </p> <p> (b) That inflicted by ecclesiastical authority. (α) In the [[Jewish]] Church, the supreme [[Sanhedrin]] at [[Jerusalem]] and local Sanhedrins claimed and exercised the right to punish persons adjudged guilty of contumacy, schism (αἵρεσις), or seducing the people. On the basis of such charges it was sought to make the apostles and others who adhered to their doctrine and fellowship amenable to punishment (Acts 4:21; Acts 22:25; Acts 26:11). (β) In the exercise of discipline, the members of a [[Christian]] church, acting as a judicial body, were vested with the power to inflict censure, or the severer punishment of exclusion from the fellowship of the Church, on every brother who walked disorderly (1 Corinthians 5:3-5, 1 Thessalonians 5:14, 2 Thessalonians 3:6). In carrying out the sentence of exclusion, the name and authority of Christ, as King and [[Head]] of the Church, were solemnly invoked. While the extreme penalty of exclusion was called punishment (ἐπιτιμία, 2 Corinthians 2:6; ἐκδίκησις, 2 Corinthians 7:11), the object of its infliction was the ultimate restoration of the offender to Church privileges (2 Corinthians 2:6 f.; cf. 2 Corinthians 10:8, 2 Corinthians 13:10). </p> <p> 2. Divine punishment.-In passages in which the term occurs it is conceived as eschatological. (a) It is associated with the Intermediate State. (α) According to representations derived from apocalyptic literature, the fallen angels are depicted as undergoing punishment in [[Tartarus]] while awaiting the Final [[Judgment]] (2 Peter 2:9; cf. 2 Peter 2:4, Judges 1:6; 1 Peter 3:19). (β) The inhabitants of the [[Cities]] of the [[Plain]] have been continually subjected to punishment since the period when it was first inflicted upon them in the time of [[Lot]] (Judges 1:7 RV_). </p> <p> (b) Punishment is associated with the Parousia. (α) At the [[Second]] [[Advent]] the heathen and unbelieving [[Jews]] who have persecuted or ill-used members of the Church are to receive the due reward of their deeds. The punishment meted out to them is more particularly defined as ‘eternal destruction from the face of the Lord and from the glory of his might’ (2 Thessalonians 1:9 RV_). (β) [[Apostates]] from the Christian faith, being guilty of wilful sin, for which no further sacrifice is provided, are liable under the New [[Covenant]] to far severer punishment at Christ’s [[Return]] than that which overtook offenders under the Old Covenant (Hebrews 10:29 f.; cf. Hebrews 10:37). </p> <p> The primary purpose of punishment, human or Divine, is to vindicate the law, and uphold the moral order of the world, which, in the absence of such sanction. would fail to command the respect of the law-breaker. Punishment may also be imposed with a view to reform the offender or to deter others from the commission of like offences by making an example of him. It must be maintained, however, that even should punishment fail to exercise a corrective or deterrent effect, its infliction as righteous retribution would still be justified (see W. N. Clarke, An Outline of Christian Theology, Edinburgh, 1898, pp. 253-255, and R. Mackintosh, [[Christianity]] and Sin, London, 1913, p. 215). Punishment is the natural correlate and consequence of guilt. It presupposes that the wrong-dcer is responsible for the acts which have exposed him to it, and justly merits its infliction. Divine punishment is the reaction of God’s holy nature against sin. It is the outward manifestation of the Divine wrath against all ungodliness and unrighteousness of men. As the manifestation of God’s just resentment, it is mainly, though not exclusively (in opposition to Ritschl, see A. E. Garvie, The Ritschlian Theology2, Edinburgh, 1902, pp. 307-310), eschatological. Punishment by itself, i.e. apart from disclosures of Divine grace, leading to ‘the apprehension of the mercy of [[God]] in Christ’ (Shorter Catechism, A. 87), has no redemptive or remedial effects upon the character, and cannot produce repentance (Romans 2:4; Romans 4:15, 2 Corinthians 7:10). [[Doubtless]] it is for this reason that the future punishment of the impenitent is never regarded as tending to the purification of the sufferers. Whatever possibilities the eternal future may have in store, the NT draws a veil over the fate of those who have failed to improve the opportunity afforded by the dispensation under which men are now living. </p> <p> Literature.-For theories of punishment, in addition to works referred to in art._ see F. H. Bradley, Ethical Studies, London, 1876, ch. i; J. Seth, A [[Study]] of Ethical Principles10, do., 1908, pp. 320-323; Borden P. Bowne, [[Principles]] of Ethics, New York, 1892, ch. x; G. F. Barbour, A Philosophical Study of Christian Ethics, [[Edinburgh]] and London, 1911, pp. 285-291, 409 f. </p> <p> W. S. Montgomery. </p>

<p> As the supreme Lord and the perfect judge, [[God]] is the source of all justice. He loves what is good and is the giver of all blessings (Zephaniah 3:5; Matthew 19:17; James 1:17). He also hates what is evil and requires just punishment on the sins that people commit (Psalms 94:1-2; Romans 12:19; Hebrews 10:30). </p> <p> [[Order]] in society </p> <p> God desires that human society function justly and orderly. Therefore, he has given to human beings the responsibility to administer justice in society and to carry out fitting punishments on wrongdoers (Romans 13:1-4; 1 Peter 2:13-14; see GOVERNMENT). </p> <p> Such punishments must always be just. They must not be relaxed to favour people of power and influence such as the rich; nor must they be imposed rashly to take advantage of defenceless people such as the poor (Exodus 23:3; Exodus 23:6; cf. Romans 2:11; James 2:6). [[Always]] the punishment must be in proportion to the crime (Exodus 21:22-25; Deuteronomy 25:1-13; Galatians 6:7). Where the wrongdoing involves loss or damage, the wrongdoer should compensate the person who suffers the loss or damage (Exodus 22:1-6; Luke 19:8). </p> <p> [[Punishment]] of wrongdoers should be carried out primarily because they deserve it, not because the ruling authorities want to use them to teach others a lesson (Deuteronomy 13:10; Deuteronomy 19:19; Deuteronomy 25:2; Luke 23:41; Hebrews 2:2). If, however, the punishment serves to warn others or reform the wrongdoer, so much the better (Deuteronomy 13:11; Deuteronomy 19:20). </p> <p> [[Eternal]] punishment </p> <p> Being a holy and righteous judge, God must punish sin (John 5:26-29; Romans 2:1-6). But God’s holiness and righteousness are not separate from his love. He has therefore provided a way of salvation so that when people repent of their sins and trust in his mercy, they can receive forgiveness. [[Christ]] bears the punishment of their sins for them (Hebrews 9:28; 1 Peter 2:24; see JUDGMENT; PROPITIATION). Those who repent are forgiven and receive eternal life. Those who refuse to repent remain unforgiven and suffer eternal punishment (Matthew 25:46; 2 Thessalonians 1:9). </p> <p> The word ‘eternal’ indicates the nature, rather than the length of time, of the life or punishment. They belong to the eternal and spiritual world in contrast to the temporal and material world. Nevertheless, there is a terrible endlessness about the punishment, as [[Jesus]] clearly pointed out (Mark 9:43-48; see HELL). </p> <p> There is no indication in the [[Bible]] that God’s judgment of condemnation on the wicked will be reversed. The judgment is final, and therefore the punishment is eternal (Matthew 8:12; Matthew 13:41-42; John 3:36; Romans 2:5-11). The punishment is not for the purpose of correction. It is for the purpose of carrying out the penalty that the person, because of his sin, deserves (1 Peter 1:17; Revelation 16:6). </p>

<div> 1: Ἐκδίκησις (Strong'S #1557 — Noun [[Feminine]] — ekdikesis — ek-dik'-ay-sis ) </div> <p> for 1 Peter 2:14 , AV, "punishment" (RV, "vengeance"), see [[Avenge]] , B, No. 2. </p> <div> 2: Ἐπιτιμία (Strong'S #2009 — Noun Feminine — epitimia — ep-ee-tee-mee'-ah ) </div> <p> in the NT denotes "penalty, punishment," 2 Corinthians 2:6 . Originally it signified the enjoyment of the rights and privileges of citizenship; then it became used of the estimate (time) fixed by a judge on the infringement of such rights, and hence, in general, a "penalty." </p> <div> 3: Κόλασις (Strong'S #2851 — Noun Feminine — kolasis — kol'-as-is ) </div> <p> akin to kolazo (PUNISH, No. 1), "punishment," is used in Matthew 25:46 , "(eternal) punishment," and 1 John 4:18 , "(fear hath) punishment," RV (AV, "torment"), which there describes a process, not merely an effect; this kind of fear is expelled by perfect love; where God's love is being perfected in us, it gives no room for the fear of meeting with His reprobation; the "punishment" referred to is the immediate consequence of the sense of sin, not a holy awe but a slavish fear, the negation of the enjoyment of love. </p> <div> 4: Δίκη (Strong'S #1349 — Noun Feminine — dike — dee'-kay ) </div> <p> "justice," or "the execution of a sentence," is translated "punishment" in Jude 1:7 , RV (AV, "vengeance"). See Justice. </p> <div> 5: Τιμωρία (Strong'S #5098 — Noun Feminine — timoria — tee-mo-ree'-ah ) </div> <p> primarily "help" (see [[Punish]] , No. 2), denotes "vengeance, punishment," Hebrews 10:29 . </p>

<p> The law required that capital punishment should be inflicted for reviling a parent, blasphemy, sabbath-breaking, witchcraft, adultery, man-stealing, idolatry, murder, etc. [[Capital]] punishment was by <i> stoning, </i> Deuteronomy 13:10; <i> burning, </i> Leviticus 20:14; <i> the sword, </i> Exodus 32:27; and <i> hanging, </i> Deuteronomy 21:22,23 . It appears that those who sinned at Baal-peor were first slain, and then hanged or impaled: Numbers 25:4,5; the word is <i> yaqa, </i> and for hanging is used only here and in 2 Samuel 21:6,9,13 , when the seven descendants of [[Saul]] were 'hung up to the Lord,' which may also signify being impaled. There is no record in scripture of crucifixion being practised among the Jews. Capital punishment was at times carried out in ways not mentioned in the law: <i> sawing asunder and cutting with harrows and axes, </i> 2 Samuel 12:31; Hebrews 11:37; <i> precipitation, </i> 2 Chronicles 25:12; Luke 4:29 . </p> <p> For minor offences there was <i> flogging, </i> which was restricted to forty stripes. Deuteronomy 25:3 . A whip with three thongs accounts for the 'forty stripes less one.' 2 Corinthians 11:24 . Also placing in the <i> stocks. </i> Jeremiah 20:2,3 . In other cases the punishment was according to the offence: "eye for eye, tooth for tooth," etc. Exodus 21:24,25 . [[Imprisonment]] for definite periods was not customary as a punishment, though persons were imprisoned. [[Genesis]] 39:20; 2 Kings 25:27; Jeremiah 37:4,18 . [[Punishment]] was needed in the government of the nation of Israel, as it is in any nation now. God's four direct punishments were "the sword, the famine, the noisome beast, and the pestilence." Ezekiel 14:21 . </p> <p> The Lord, referring to the law of an <i> individual </i> demanding an eye for an eye, enjoined forgiveness of personal wrongs; but this in no way interferes with civil government. [[Christians]] are exhorted to obey the ordained powers, pay tribute, etc. </p>

<p> PUN'ISHMENT, n. Any pain or suffering inflicted on a person for a crime or offense, by the authority to which the offender is subject, either by the constitution of [[God]] or of society. The punishment of the faults and offenses of children by the parent, is by virtue of the right of government with which the parent is invested by God himself. This species of punishment is chastisement or correction. The punishment of crimes against the laws is inflicted by the supreme power of the state in virtue of the right of government, vested in the prince or legislature. The right of punishment belongs only to persons clothed with authority. Pain, loss or evil willfully inflicted on another for his crimes or offenses by a private unauthorized person, is revenge rather than punishment. </p> <p> Some punishments consist in exile or transportation, others in loss of liberty by imprisonment some extend to confiscation by forfeiture of lands and goods, others induce a disability of holding offices, of being heirs and the like. </p> <p> [[Divine]] punishments are doubtless designed to secure obedience to divine laws, and uphold the moral order of created intelligent beings. </p> <p> The rewards and punishments of another life, which the almighty has established as the enforcements of his law, are of weight enough to determine the choice against whatever pleasure or pain this life can show. </p>

<p> (1): </p> <p> (n.) The act of punishing. </p> <p> (2): </p> <p> (n.) Any pain, suffering, or loss inflicted on a person because of a crime or offense. </p> <p> (3): </p> <p> (n.) A penalty inflicted by a court of justice on a convicted offender as a just retribution, and incidentally for the purposes of reformation and prevention. </p> <p> (4): </p> <p> (n.) Severe, rough, or disastrous treatment. </p>

<p> Endless, of the impenitent and unbelieving. The rejection of this doctrine "cuts the ground from under the gospel...blots out the attribute of retributive justice; transmutes sin into misfortune instead of guilt; turns all suffering into chastisement; converts the piacular work of [[Christ]] into moral influence...The attempt to retain the evangelical theology in connection with it is futile" (Shedd). </p>