Last week, Tennessee attempted to execute convicted killer Christa Pike, who lured her classmate, Colleen Slemmer, into a wooded Knoxville area to torture and murder her in 1995. After being on death row for over 30 years, authorities finally attempted to carry out her sentence on September 30. By now you have heard that things did not go as planned.
After receiving two doses of pentobarbital, Pike remained awake and responsive longer than anticipated. She complained of her arm feeling like it might burst open, and witnesses heard her breathing and snoring after the procedure concluded. Eventually, an ambulance transported her from the prison to a hospital. Gov. Bill Lee subsequently halted Tennessee’s only remaining execution for 2026 and ordered an independent investigation into what went wrong.
The disturbing episode immediately, and understandably, raised legitimate unease about Tennessee’s execution protocols. What happened? Why did the drugs fail? Can the state reliably administer the punishments it prescribes? Questions like these deserve serious answers.
A separate but equally serious question may also confuse Christians during this cultural moment. Does a botched execution demonstrate that capital punishment itself is morally wrong? Answering this concern requires believers to look beyond Nashville’s death chamber to consider what the Bible teaches about the matter.
Few issues stir stronger emotions than the death penalty. Supporters view capital sentencing as a necessary expression of justice, while opponents consider it cruel, ineffective, or even immoral. Ultimately, as with every issue, Scripture must remain our guide.
The Bible first addresses the subject in the Old Testament book of Genesis. After the flood, God instructed Noah, “Whoever sheds man’s blood, by man his blood shall be shed, for in the image of God He made man” (Gen. 9:6). Don’t miss the timing of these words. God handed down the command centuries before the Mosaic Law, even before the nation of Israel existed.
Claiming, therefore, that capital punishment is merely an outdated provision of Israel’s legal code misses the point entirely. The Lord rooted His command in something far more universal and abiding—the sanctity of human life. Therein lies the unexpected logic in support of punishing evildoers. Scripture permits the death penalty not because life is cheap, but because it is precious and valuable.
Every human being bears the image of God (Gen. 1:26-27) and each of us is fearfully and wonderfully made by the Lord Himself, who formed our inward parts and wove us together in the womb (Ps. 139:13-14). Thus, murder is criminal precisely because taking innocent life is an assault on our Creator.
The New Testament identifies governing leaders as God’s chosen instruments for administering justice when necessary (Rom. 13:1-5). In fact, Scripture describes this ordained authority as a “minister of God” and an “avenger” who brings wrath upon those who practice evil (Rom. 13:4c). Lest we conclude that these verses exclude physical force or serious consequences, the Apostle Paul insists that God’s rulers do “not bear the sword for nothing” (Rom. 13:4b). Similarly, the Apostle Peter maintains that human institutions and governors exist “for the punishment of evildoers and the praise of those who do right” (1 Pet. 2:13-14).
Obviously, none of these descriptions or directives mean that any government always acts justly. Scripture records numerous examples of corrupt rulers and unfair decisions. Nor does the biblical record justify carelessness in the administration of these precepts. When someone’s life hangs in the balance, the highest standards of evidence and fairness should prevail.
Sincere Christians sometimes debate the standards of evidence the death penalty should require, varying safeguards meant to protect the innocent, and the different methods for execution itself. We should never confuse disagreements over the enforcement of capital punishment, however, with the legitimacy of the practice itself.
Undoubtedly, we should consider how the words of Jesus shape our views on this subject as well. Our Lord told us to turn the other cheek, to love our enemies, and to refuse retaliation (Matt. 5:38-45). Ultimately, vengeance belongs to God alone, and we should never seek revenge against those who hurt us (Rom. 12:19). Herein lies the necessary balance between Jesus’ words and the prescriptions for government discussed earlier.
God insists that believers refrain from avenging themselves, knowing that He will repay evildoers, often through governing authorities. Christians, therefore, must forgive personally even as they await judicial actions that punish real crimes. Forgiving a murderer while also believing that the same individual should face consequences is not a contradictory position. Mercy in one’s heart does not require abandoning justice in a courtroom. We should allow God’s established means to work and accept whatever the outcomes might be.
We should pray for murderers. We should desire their repentance and salvation. We should forgive those who wrong us. We should insist that courts protect the innocent and treat every defendant fairly. We should correct governmental incompetence and condemn wrongful convictions. Protecting the innocent remains every bit as biblical as punishing the guilty.
But none of those core beliefs requires us to abandon accountability. The imperfect pursuit of justice does not erase our biblical responsibility to pursue it faithfully. Because all human life is sacred, those who intentionally snuff it out deserve society’s most serious response.
Adam B. Dooley
October 7, 2026
