Rejoicing in someone's death?

In the Old Testament, in the book of Proverbs, one reads: ".. the destruction of the ungodly is speedy, and causes joy" (11:3).

But in the New Testament one finds this about Jesus: "... they entered a village of the Samaritans ... But they did not receive him ... And when his disciples James and John saw this, they said, 'Lord, do you want us to command fire to come down from heaven and consume them, just as Elijah did?' But he turned and rebuked them, and said, 'You do not know what manner of spirit you are of. For the Son of Man did not come to destroy men’s lives but to save them' " (Luke 9:52-55).

Note the words: "... the Son of Man did not come to destroy men’s lives but to save them.” If Christ's purpose is to save lives and not destroy them; if he restrains the disciples from desiring and praying for the deaths of others, and rebukes them for wanting to do so, and if he suggests that in doing so they are acting under the influence of a spirit that is not good, then how can Christians rejoice in the death of anyone?

I can understand it when I hear of unbelievers rejoicing at the news that someone has been executed or has been sentenced to death, but I cannot understand it when I read that someone who is is called a Christian is filled with joy at such news. To rejoice in the death of someone is not far removed from reviling them, or being angry at them -- things forbidden by Christ in the Sermon on the Mount. The Scriptures say that God himself takes no pleasure in the death of any human being: "‘As I live,’ says the Lord GOD, ‘I have no pleasure in the death of the wicked, but that the wicked turn from his way and live" (Ezek. 33:11).

The difference between Proverbs and Matthew cited above is yet another case of a difference between the ethics of the Old Testament and the ethics of the New Testament.

More such differences can be seen in the New Testament passage giving Jesus's teaching on treatment of one's enemies, in Matthew chapter 5. They are noted by our Lord Jesus himself, who is the Lawgiver of the both covenants, the Old and the New: “You have heard that it was said to those of old, ‘You shall not murder, and whoever murders will be in danger of the judgment.’ But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment. And whoever says to his brother, ‘Raca!’ shall be in danger of the council. But whoever says, ‘You fool!’ shall be in danger of hell fire. ... “You have heard that it was said, An eye for an eye and a tooth for a tooth. But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also. If anyone wants to sue you and take away your tunic, let him have your cloak also. And whoever compels you to go one mile, go with him two. Give to him who asks you, and from him who wants to borrow from you do not turn away. You have heard that it was said, ‘You shall love your neighbor and hate your enemy.' But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward have you? Do not even the tax collectors do the same? And if you greet your brethren only, what do you do more than others? Do not even the tax collectors do so? Therefore you shall be perfect, just as your Father in heaven is perfect."

Our Lord specifically intensifies the Old Testament ethic against violence and vengeance. Whereas the Old Testament had placed a limit on vengeance, permitting only equal retribution ("eye for eye, tooth for tooth") and nothing more -- Jesus forbids all vengeance, and goes much further, reaching instead toward his own words in Leviticus: "Do not seek revenge or bear a grudge against anyone among your people, but love your neighbor as yourself. I am the LORD" (19:18). And, we know from the parable of the Good Samaritan that our "neighbor" is anyone, any stranger. Thus he requires that we forgive from our heart those who trespass against us, and love our enemies -- not only those of our own nation or fellow Christians.

(Unfortunately, most modern versions of the New Testament omit part of the text of Matt. 5:44 quoted above. Where the text should read "love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you," they say only, "love your enemies and pray for those who persecute you," omitting the other words of Jesus. The full text of the verse was included in all Bibles until around 1885, and it is still included in the text used by the Orthodox Christian Church. Other instances where most modern versions of the New Testament omit important material are John 5:3-4 and Matt. 18:11.)

A important related issue concerns the words in the Ten Commandments, which are quoted by Jesus in the above passage from the Sermon on the Mount: "You shall not kill." Many modern versions change this to read: "You shall do no murder," while presuming that the difference between the English words "kill" and "murder" reflects a difference in meaning in the Biblical text. But a book-length study on this question shows that in fact the text should read "You shall not kill." (See "You shall not kill" or "You shall not murder"? The assault on a Biblical text, by Wilma Ann Bailey. Collegeville, Minn.: The Liturgical Press, 2005).

Some will ask if I mean to say that military and police activities, intended to protect from evil and stop killers, are inherently wrong. The answer is that in the main, the passages in Matthew 5 do not address the situation of soldiers or police taking a life in order to protect the lives of others. They address the situation of how to deal with those who threaten our own life. To kill in in defense of one's own life is not justifiable, but is sinful, in the Orthodox Christian understanding; the argument that one has killed in self-defense is a valid legal defense in the courtroom, but not before the Judgment seat of God. On the other hand, to kill in war is, in the Church's understanding, a sin needing to be repented of, like all sins: it violates the commandment "You shall not kill." But it is viewed as far less serious than cold-blooded murder, and the penance is incomparably less. Even so, to rejoice in the death of a criminal or of an adversary in a wartime setting, goes against our purpose as Christians, which is to preserve life.

The ethics of the New Testament - the ethics of Jesus - are not some hopelessly idealistic theory of conduct, but are obligatory for Christians. To set aside the commandments of Christ, to disregard them, to break them, is to display lack of love for the one who gave them. "If you love me, keep my commandments." "He who has My commandments and keeps them, it is he who loves Me. And he who loves Me will be loved by My Father, and I will love him and manifest Myself to him.”

Less authoritative, but no less true, are the words of the poet John Donne: "No man is an island, entire of itself ... Any man's death diminishes me, because I am involved in mankind; and therefore never send to know for whom the bell tolls; it tolls for thee ..." These are words clearly informed by the Christian milieu in which their author lived. Absent Christianity, there would be no reason to grieve at the death of someone to whom one is not personally attached in any way.

U.S. President Dwight D. Eisenhower was the Supreme Commander of Allied forces in Europe during World War II. In his memoir Crusade in Europe, he avoids referring to "the enemy," but instead speaks of "the other fellow" - thereby keeping the humanity of his adversary before his mind at all times. Christ stands on the same ground when he commands us to "love your enemies": the word translated as "enemy" means one who is "hostile" or "hated" - but we are to love them. How could it be otherwise, since every human being is made "in the image of God, and after his likeness" (Gen. 1:26) and is enlightened by "the true light that enlightens every man who comes into the world" (John 1:9).