Is Euthanasia a Euphemism?
Devotions for Growing Christians
Is Euthanasia a Euphemism?
Exodus 20:13 - “You shall not murder.”
Exodus 4:11 - “ And the Lord said to him, "Who has made man's mouth? Or who makes him dumb or deaf, or seeing or blind? Is it not I, the Lord?"“
Job 2:10b - “Shall we indeed accept good from God and not accept adversity? In all this Job did not sin with his lips.”
Deuteronomy 32:39 - “See now that I, I am He, and there is no god beside Me; it is I who put to death and give life. I have wounded, and it is I who heal; and there is no one who can deliver from My hand.”
Ecclesiastes 3:1-2 - “There is an appointed time for everything. And there is a time for every event under heaven: a time to give birth, and a time to die.”
A euphemism is a pleasant-sounding or agreeable expression that’s substituted for words that may be offensive or provoking or unpleasant. "Senior citizen" is a euphemism for older people. "Husky" or "full-figured" are euphemisms for overweight. "Souvenir hunting" is a euphemism for vandalism. Is euthanasia also a euphemism?
The word "euthanasia" literally means "good death" or "easy death.” Euthanasia is the act of killing, allegedly for reasons of mercy, persons who are hopelessly sick, handicapped or injured. Consequently euthanasia is more commonly known as "mercy killing.” But is killing for reasons of mercy somehow less than killing? Is mercy killing a euphemism for murder?
The issue of euthanasia is very contemporary within our culture. Advances in medical technology have enabled us to preserve and prolong human life far longer than in the past, and consequently all kinds of difficult questions are raised. For example: Why shouldn't an elderly person be allowed (and even persuaded) to “die with dignity,” rather than required to live on in a disabled condition? Once recovery is unlikely, what's the point of dragging on the existence of a person who has already enjoyed a full, happy, and useful life? What about hopelessly ill or injured persons of any age? Why not mercifully "pull the plug" and by-pass extended pain and suffering? And why prolong the life of an infant who is born with major physical or mental disabilities?
These questions are just a sampling of the many formidable and troublesome questions that must be answered. Euthanasia is an issue with no quick and easy answers. In fact, it is probably one of the most difficult issues facing the Christian community today. What are the biblical answers?
Although you won’t find the word "euthanasia" in the Bible, there are scriptural principles in God's all-sufficient Word. The Scriptures above give us some guidelines - and also some boundaries.
On the one hand, the Bible obviously teaches that willfully and deliberately terminating an innocent human life is wrong. To do so would break the sixth commandment: "You shall not murder" (Exodus 20:13). But what about human life that is alleged to be "less than normal"? God's response to Moses in Exodus 4:11 is a strong statement showing that the presence of physical handicap does not in any way lower the value of human life. God has purposely allowed handicapped persons to be born and live. Logically, therefore, Exodus 4:11 condemns putting to death handicapped newborns - or handicapped individuals of any age - as is allowed (and even encouraged) in some countries today. The reason why God has made some "dumb or deaf or seeing or blind" is not the question here. Read John 9:1-3 for one answer. The point here is that deliberately ending the life of persons who may be deemed "less than normal" is killing - even if it may seem compassionate in some cases.
But what about the person who is going through extreme suffering, or experiencing intense pain due to illness or injury? Is euthanasia justified in these situations? The book of Job gives us some guidelines. Job is well known for his patient endurance through great suffering. Some insight into the extent of Job's horrible and painful physical condition can be seen in Job 2:7-8; 7:5; 13:28; 30:16-18, 30. Wouldn't an easy and merciful death have been better for Job than the continuous, torturous pain of boils, and worms eating away at his body? Even Job's wife suggested that it would be better to curse God and die than to go on living in such a miserable and painful condition.
Job himself wanted to die - in fact, he longed for death (3:20-22)! But Job chose to endure. His response was, "Shall we indeed accept good from God and not accept adversity?" Job recognized that his suffering was by divine permission and purpose. And “in all of this, Job did not sin” (2:10). This statement leaves no doubt that Job's analysis of the situation was correct. His decision to endure the suffering rather than having his life taken before God's time was right.
The reason why God allows suffering is not the question here. (Read the whole book of Job for part of that answer.) Nor is the use pain-killing drugs the question here. (Proverbs 31:6 appears to justify the medicinal use of drugs for pain relief.) The conclusion from Job is that terminating a life because of suffering or pain is not justified. It would be wrongful taking of human life. Murder.
Now on the other hand, the Bible just as clearly teaches that God has the right to terminate life. Whether in judgment, or in mercy, or for some other sovereign purpose, God is never wrong in taking a human life. Deuteronomy 32:39 states that "God puts to death and gives life." (See Samuel 2:6 and Psalm 90:3.) The giving and taking of human life are the God’s prerogatives alone.
It is true that God has delegated the responsibility of capital punishment to human governments (see Genesis 9:6). And there are legitimate questions about just wars and self-defense, and so on. Those matters must be discussed biblically, but we’re not looking at those issues here. The focus of the argument here is that while we do not have the right to take innocent life, God very definitely does have that right. Ecclesiastes 3:1-2 goes further and says that there is “a time to die.” God not only has the right to take a life, but He has appointed a time when He takes that life.
The whole point of Ecclesiastes 3:1-8 is that all the events of life are divinely appointed. Human responsibility is also in view, as is our duty at those divinely appointed times. When there is “a time to be silent” (v7), we can be silent - or we may make the mistake of opening our big mouths. When it is a divinely appointed “time to weep” (v4), we may weep - or we may sin by being uncaring and unconcerned (Romans 12:15). In all the areas mentioned in Eccelsiates 3, we have a responsibility to be sensitive to God's appointed times - and act accordingly (including the areas of capital punishment or just war, which seems to be the focus of verse 3).
Along this line of reasoning, then, could we not make a mistake by preventing the death of an individual whose divinely appointed "time to die" has arrived? Should we use every new and extraordinary medical technique available to prolong biological life as long as possible? Is there a line between protecting the act of living and prolonging the act of dying? If taking a life before God's appointed time of death is wrong, is perpetuating a life beyond God's appointed time of death also wrong? But how do we know when God's appointed time for and individual to die? This is the basic issue for the Christian.
Euthanasia should not be an issue for growing Christians, because we've seen that the Bible teaches that euthanasia or “mercy-killing” is wrong. It is actually a euphemism for murder. But preventing death by deciding to perpetuate a life that God is clearly taking is another matter. It’s true that there’s some overlap here with so-called "passive euthanasia," or precipitating death by not giving care. However, it is probably best to think of not perpetuating life as a separate issue, because in many cases of passive euthanasia something could and should have been done for the dying.
Unfortunately, the situation is usually not black and white for decision making. An infant born without a brain or a decapitated accident victim are obvious situations in which the "time to die" has arrived, and using life support to keep the bodies "alive" may be wrong. However, most situations are much more complex, and many factors must be taken into account. The request of the terminal cancer patient, the living will of the permanently unconscious individual, the reasonable hope of some capability for the infant or the accident victim with severe brain damage, the possibility of a miracle cure - these are are just some of the situations that must be considered and weighed before a decision is reached.
It goes without saying that Christians are obligated to pray that God's will would be revealed as well as carried out. And in all cases, Christian love and care should be given to patients (of any age) and their families as we seek to stay within biblical boundaries, and follow the biblical guidelines that govern death and dying.
- Dave Reid