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**EDWARD D. ANDREWS** (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 200+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).

During the time of the early church in the Greco-Roman era, euthanasia was a widely accepted and common practice. Physicians who adhered to the Hippocratic oath and rejected euthanasia and assisted suicide were often criticized by their pagan counterparts. At the time, euthanasia was viewed as an attractive alternative to treat chronic diseases or unbearable pain. Today, it is surprising that there has been a revival of interest in this primitive approach to dealing with sickness and suffering despite having vastly improved medical and other resources to manage such situations. This trend may suggest that our understanding of human nature is evolving as society increasingly distances itself from its Judeo-Christian heritage.

To understand human nature from a biblical perspective, we must start with the concept that human beings are made in the image of God. This idea is reinforced in Genesis 1:26-27, which affirms the universality of this divine imprint on all people, regardless of their physical or mental abilities. The imago Dei is what sets us apart from other creatures and gives us our inherent dignity and value. This principle applies equally to those who are healthy and those who are sick or disabled. Even individuals with severe mental impairments or in a persistent vegetative state are considered full members of the human species and therefore possess the image of God.

In the context of euthanasia, it is important to note that the intent to cause death is a defining factor that distinguishes it from other healthcare decisions that may affect terminally ill patients without the intention to end life. The term “physician-assisted suicide” is often used to promote voluntary euthanasia, but this is misleading because voluntary euthanasia involves a suicidal motive that should be considered a form of self-homicide. In contrast, euthanasia always involves the physician committing a homicide, whether it’s through prescribed lethal drugs or any other method. Legalizing euthanasia involves a community decision that implies that certain lives are not worth living.

When discussing euthanasia, people often make a distinction between “active” and “passive” euthanasia, but this may not be the most useful approach. What matters more is the intent to cause death, which applies equally to both. Instead, it may be more helpful to distinguish between voluntary, involuntary, and non-voluntary euthanasia. Voluntary euthanasia is sometimes promoted as a public policy, but there are concerns about obtaining adequate consent, especially for those who are seriously ill. Dr. Jack Kevorkian is an example of someone who secured “consents” but was still considered a serial killer because he preyed on the fears of vulnerable people. Non-voluntary killing, such as of Alzheimer’s patients or infants, who may not be competent to make decisions about their own lives, is also a significant issue that needs to be addressed in discussions about euthanasia.

The biblical belief in the sacredness of human life, as it is created in God’s image, serves as a critical safeguard for patients, the elderly, disabled individuals, and those who are impoverished. It prohibits any action that would intentionally bring about death. Even Job, who serves as a model of endurance and perseverance in the face of great suffering, was tempted by his wife to end his life through euthanasia. However, he remained steadfast in his faith and asked, “Shall we indeed accept good from God, and shall we not accept adversity?” (Job 2:10).

As an evangelical Christian, a person might argue that the Bible is against euthanasia as it teaches that human life is sacred and should be preserved. They may point to the Ten Commandments in Exodus 20:13, which state “You shall not murder” as evidence of God’s prohibition against taking another person’s life. The person might also reference other passages in the Bible that affirm the value of human life, such as Genesis 1:27, which states that humans are made in the image of God, and Psalm 139:13-16, which speaks of God’s personal involvement in the creation and sustenance of every human life.

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They may also argue that the Bible teaches that life is a gift from God and that it is not within our human authority to take it away, as in Job 1:21, where Job says, “Naked I came from my mother’s womb, and naked I will depart. The Lord gave and the Lord has taken away.” Furthermore, they may assert that the Bible teaches that human beings are called to love and care for one another, even in the midst of suffering and illness, as in James 5:14-15, which some teach encourages the sick to call on the elders of the church to pray over them and anoint them with oil in the name of the Lord. However, that is not the meaning of James 5:14-15.

James 5:14-16 provides guidance for Christians who may be struggling with spiritual sickness. The passage advises those who are sick to seek help from the elders of the church, who will pray over them and anoint them with oil in the name of the Lord. The passage emphasizes the power of prayer and the importance of confessing sins and seeking forgiveness.

This guidance is not meant to be interpreted as auricular confession or faith healing as practiced in the Catholic Church. Rather, it is a reminder for Christians to seek the guidance and support of their pastors when they are feeling spiritually unwell. The elders are not meant to pry into the individual’s private life but rather to provide spiritual guidance and support.

When an individual feels spiritually sick, they may doubt the efficacy of their own prayers. The elders can provide comfort and strength by praying with and for the individual. They do not take on the role of God or act as mediators between God and man. Instead, they act as loving Christian brothers, pointing the sick person towards God’s provision for forgiveness through Christ Jesus.

Ultimately, it is God who restores the truly repentant individual. The role of the elders is to provide support, guidance, and prayer as the sick person seeks forgiveness and spiritual healing. The passage emphasizes the power of prayer and the importance of seeking help from one’s spiritual community when facing spiritual sickness.

Euthanasia refers to intentionally causing the death of someone who is sick or disabled, either by taking action or by not taking action. It is a controversial issue that is often debated in modern times. However, the practice of killing or abandoning sick and elderly individuals is not a new phenomenon and has occurred in various cultures throughout history.

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One of the core teachings of the gospel is to defend those who are vulnerable and to value every human life, regardless of their economic or social status. Christianity has played a crucial role in advocating for the protection of the defenseless and marginalized members of society. The gospel promotes the idea that every life is valuable and every person deserves respect and dignity, no matter their physical or mental condition.

As a result, Christians may view euthanasia as morally wrong because it goes against the belief in the sanctity of human life. They may argue that life is a precious gift from God that should not be intentionally cut short, regardless of the circumstances. The value of human life is not determined by physical health or ability but rather by the inherent worth bestowed upon it by the Creator. Therefore, it is important to defend and protect the lives of those who are most vulnerable, including those who are sick or disabled.

A Comprehensive Analysis of Euthanasia in the Bible

Euthanasia, or the practice of intentionally ending someone’s life to alleviate their suffering, is a controversial topic that elicits various opinions and ethical considerations. While the Bible does not explicitly address euthanasia, it provides valuable insights on the sanctity of life, the process of dying, and the ethics of life-prolonging measures.

The Bible, as the foundation of Christian ethics, emphasizes that life is a precious gift from God, our Creator, who is the “source of life” (Psalm 36:9; Acts 17:28). It is clear that taking one’s own life or the life of another is strictly forbidden, as stated in Exodus 20:13 and 1 John 3:15. Additionally, the Bible encourages individuals to take reasonable precautions to protect their lives and those of others (Deuteronomy 22:8). This underscores the importance of cherishing and valuing the gift of life.

When addressing the topic of terminal illness, the Bible remains steadfast in its opposition to taking someone’s life, even in the face of imminent and unavoidable death. This viewpoint is supported by the story of King Saul of Israel, who was mortally wounded in battle and requested assistance in ending his life (1 Samuel 31:3, 4). Although Saul’s attendant refused, another individual later falsely claimed to have fulfilled Saul’s request, resulting in his condemnation as bloodguilty by David, who demonstrated God’s perspective on the matter (2 Samuel 1:6-16).

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The Bible, however, does not advocate for life to be prolonged at any cost when death is imminent. Instead, it presents a balanced view, acknowledging that death is an enemy resulting from our sinful nature (Romans 5:12; 1 Corinthians 15:26). While death should not be welcomed, it should not be feared either, as God promises resurrection for the deceased (John 6:39, 40). Respecting life involves seeking the best available medical care without resorting to interventions that merely extend the dying process when it is near completion.

In terms of suicide, the Bible does not categorize it as an unforgivable sin. Despite considering suicide a severe transgression, God comprehends the complexities of mental illness, extreme stress, and genetic predispositions that may lead to suicidal tendencies (Psalm 103:13, 14). The Bible offers comfort to those in distress and presents the hope of resurrection for individuals who have made grave mistakes, such as committing suicide (Acts 24:15).

The issue of pet euthanasia diverges significantly from human euthanasia. While the Bible provides humans with the hope of eternal life, this promise does not extend to animals (Romans 6:23; 2 Peter 2:12). Although cruelty towards animals is condemned, the Bible grants humans authority over the lives of animals (Genesis 9:3). In accordance with God’s expectation for compassionate care towards animals, pet owners bear the responsibility of determining the most humane course of action for their pets, which may involve euthanizing a suffering animal (Proverbs 12:10).

In conclusion, while the Bible does not specifically discuss euthanasia, it provides a constructively comprehensive explanation of the sanctity of life, the process of dying, and the ethics of life-prolonging measures. It emphasizes the value of life and underscores the importance of cherishing and respecting it. By examining the Bible’s teachings on life, death, and the hope of resurrection, we can form a well-rounded understanding of the complexities surrounding euthanasia and related issues.

Euthanasia and God’s Law: A Comprehensive Analysis

Euthanasia, often referred to as “mercy killing,” involves the intentional termination of a person’s life to alleviate pain and suffering. The debate surrounding euthanasia raises ethical, religious, and legal concerns. This paper aims to provide a comprehensive explanation of euthanasia from a biblical perspective, addressing various forms, opinions, and the underlying principles that govern this controversial topic.

Euthanasia can be classified into three main categories. The first is voluntary euthanasia, which requires the consent of the suffering person who is experiencing unbearable pain due to an incurable disease. The second category involves euthanasia for severely deformed or mentally disabled newborns. The third and most extreme form of euthanasia includes the termination of life for individuals deemed as burdens to society, such as the incurably insane, paralytic, and the helplessly crippled.

While some people argue for the legalization of euthanasia, many religious organizations, particularly the Roman Catholic Church, strongly oppose it. The church maintains that legalizing euthanasia would violate the biblical commandment, “You shall not kill,” and could potentially lead to a slippery slope where human life is devalued.

From a scriptural standpoint, the sanctity of human life is paramount. The Bible teaches that God created humans in his image and that taking a human life is a grave offense. The story of King Saul’s death in the Old Testament provides valuable insight into the biblical stance on euthanasia. When Saul was critically injured in battle, he requested his armor-bearer to end his life, but the armor-bearer refused. Saul ultimately committed suicide, which is considered an act of self-euthanasia.

The Bible emphasizes that God is merciful and compassionate, but it does not condone taking a life to alleviate suffering. In some instances, suffering can serve a greater purpose, such as Job’s perseverance and Jesus learning obedience through suffering. Christians find solace in God’s Word, the support of the Holy Spirit, and the power of prayer to endure hardship.

However, the Bible does not require that extreme measures be taken to prolong life when death is imminent. In such cases, it is not a violation of the sanctity of life to allow the dying process to unfold naturally. This principle is generally accepted by the medical profession.

In conclusion, the biblical perspective on euthanasia upholds the sanctity of human life while acknowledging the need for compassion. Life should not be taken or surrendered solely due to suffering, as some well-intentioned individuals may advocate. At the same time, there is no requirement to take extreme measures that only prolong the dying process. By adhering to these principles, both God’s law and his mercy are recognized and respected.