How Should We Feel About Live Executions In Light Of Nidal Hasan!

The possibility of a public execution being broadcast live raises some uncomfortable questions for Christians. Should believers support such a spectacle? Is it wrong to watch someone being put to death?

More importantly, what does the Bible teach about public punishment, judgment, and the consequences of wickedness?

The discussion surrounding Nidal Hasan, the former United States Army major convicted of murdering 13 people and injuring dozens more during the 2009 Fort Hood shooting, provides an opportunity to examine these questions through Scripture.

Hasan received a death sentence, and discussions about his execution have generated strong opinions. However, claims about a scheduled December 3 execution or a live broadcast should not be treated as confirmed without official verification.

Rather than allowing modern emotions or political opinions to determine our position, Christians should examine how God dealt with public judgment throughout the Old and New Testaments.

Public Punishment Was Not Unusual in the Old Testament!

Many Christians may be surprised to discover that the Bible contains numerous examples of punishments carried out publicly.

One particularly striking example appears in Deuteronomy 25, where God gives Israel instructions concerning a woman who intervenes in a fight between two men by grabbing the private parts of her husband’s opponent.

When men strive together one with another, and the wife of the one draweth near for to deliver her husband out of the hand of him that smiteth him, and putteth forth her hand, and taketh him by the secrets: Then thou shalt cut off her hand, thine eye shall not pity her. – Deuteronomy 25:11–12

This passage may sound shocking to modern readers. Nevertheless, an important detail is God’s instruction that the people should not allow pity to overturn His prescribed judgment.

The issue here is not whether modern governments possess the same authority to impose the punishments found in the Mosaic Law. Rather, it demonstrates that Biblical justice was not always designed to shield people from witnessing the consequences of wrongdoing.

God’s commands were not intended to be disregarded simply because carrying them out might provoke an emotional response.

Deuteronomy 22 provides further examples of public punishment under Israel’s covenant law.

The first concerns a woman accused of sexual misconduct before marriage. The passage describes an investigation into the accusation and the consequences if the charge is established.

But if this thing be true, and the tokens of virginity be not found for the damsel: Then they shall bring out the damsel to the door of her father’s house, and the men of her city shall stone her with stones that she die: because she hath wrought folly in Israel, to play the whore in her father’s house: so shalt thou put evil away from among you. If a man be found lying with a woman married to an husband, then they shall both of them die, both the man that lay with the woman, and the woman: so shalt thou put away evil from Israel. – Deuteronomy 22:20–22

Notice that the punishment described in verse 21 takes place at the entrance of the woman’s father’s house, involving the men of the city.

This was not presented as a private punishment carried out in complete secrecy. The passage also explains one purpose of the judgment: removing evil from among the people.

The following verses describe another situation involving sexual wrongdoing.

If a damsel that is a virgin be betrothed unto an husband, and a man find her in the city, and lie with her; Then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbour’s wife: so thou shalt put away evil from among you. – Deuteronomy 22:23–24

Once again, the location matters.

The city gate was an important place where community affairs, legal disputes, and judgments were handled. Carrying out punishment there made the consequences of wrongdoing visible to the wider community.

These examples reveal a recurring Biblical principle: public judgment could serve as a warning to others. A punishment witnessed or widely known could discourage people from committing similar offenses.

That does not automatically justify every modern execution or its broadcast. However, it challenges the assumption that public punishment is inherently incompatible with Biblical teaching.

Stephen’s Public Execution in Acts 7

Public executions were not confined to the Old Testament. One of the clearest New Testament examples is the death of Stephen, widely recognized as the first Christian martyr.

Stephen boldly proclaimed the truth before religious leaders who became increasingly hostile toward him. Rather than responding to his arguments, they turned to violence.

When they heard these things, they were cut to the heart, and they gnashed on him with their teeth. But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. He kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. – Acts 7:54–60

Stephen’s execution took place outside the city, with witnesses present. Among them was Saul, who would later become the apostle Paul.

Unlike the judgments prescribed in Deuteronomy, Stephen’s death was an act of persecution against a righteous man. This distinction is essential. The fact that an execution happens publicly does not mean that God approves of the execution itself.

Nevertheless, Stephen’s account demonstrates how familiar public violence and executions were in the Biblical world.

Jesus Christ Was Crucified Before Witnesses

Perhaps the most significant public execution recorded in Scripture is the crucifixion of Jesus Christ.

The Romans did not execute Jesus privately. He was crucified where soldiers, religious leaders, followers, and passersby could witness His suffering.

And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots. And sitting down they watched him there; And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS. Then were there two thieves crucified with him, one on the right hand, and another on the left. And they that passed by reviled him, wagging their heads. – Matthew 27:35–39

The phrase in verse 36 is particularly revealing: the soldiers sat down and watched Him. Christ’s execution was a public event, and some spectators even mocked Him while He suffered.

Of course, the crucifixion was an extraordinary injustice committed against the sinless Son of God. Its public nature did not make the actions of His executioners righteous.

Yet God used this terrible event to accomplish His redemptive purpose.

The crucifixion reminds Christians that public executions must be evaluated according to justice and righteousness, not merely their visibility.

Ananias and Sapphira: Public Judgment in the Early Church

Some might argue that the Old Testament judgments belonged to the Mosaic covenant, while the New Testament examples involved wicked authorities persecuting innocent people.

However, Acts 5 records a different kind of judgment, one that came directly from God within the early Christian community.

Ananias and his wife, Sapphira, sold property and brought some of the proceeds to the apostles. Their wrongdoing was not that they kept some of their money, but that they dishonestly presented their contribution.

Imagine someone selling a property for £100,000, donating £50,000, and claiming they had given the entire amount. The problem would not be the £50,000 they retained, but the deliberate deception.

Peter made it clear that the property and its proceeds belonged to them to manage.

But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God. And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things. – Acts 5:3–5

Approximately three hours later, Sapphira arrived, repeated the deception, and also died following Peter’s confrontation.

Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out. Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and, carrying her forth, buried her by her husband. And great fear came upon all the church, and upon as many as heard these things. – Acts 5:9–11

Notice the reaction of the church. Great fear came upon everyone who heard about these judgments. Not every Christian witnessed the deaths personally, but the events became known throughout the community.

The account demonstrates that God’s judgment can serve as a serious warning to others, even under the New Covenant. It also reveals that the Holy Ghost is God, since Peter describes lying to the Holy Ghost as lying to God.

Does This Mean Christians Should Watch Live Executions?

There is an important distinction between recognizing the Biblical precedent for public punishment and personally choosing to watch an execution.

Just because an execution is broadcast does not mean Christians are obligated to view it. Our modern world already exposes us to extraordinary amounts of violence. Through television, social media, and online videos, people can become increasingly desensitized to human suffering.

That should concern believers. A Christian can acknowledge the seriousness of justice without taking pleasure in watching someone die.

Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel? – Ezekiel 33:11

God’s declaration provides an important balance.

Justice matters, but the death of the wicked should never become a source of cruel entertainment. Share on X

Christians should distinguish between supporting lawful accountability, recognizing the possible deterrent effect of public punishment, and celebrating the suffering of another human being.

These are not the same thing.

How Should Christians Respond to Nidal Hasan’s Execution?

The case of Nidal Hasan raises difficult questions about justice, punishment, and whether an execution should be broadcast publicly.

Scripture demonstrates that public punishments were a reality throughout Biblical history. Some were commanded under Israel’s law, others were acts of persecution, and still others were direct judgments from God.

We must therefore avoid treating every example as though it carries identical moral authority. The Bible also shows that public consequences can warn others against wickedness.

However, this does not mean Christians should automatically endorse every execution, approve of broadcasting it, or feel compelled to watch.

Our response should be grounded in Scripture rather than emotional outrage, political allegiance, or morbid curiosity.

Ultimately, Christians should desire justice, take sin seriously, exercise discernment, and remember that every human life is accountable before God.

The question is not simply whether executions should be visible to the public. It is whether our attitude toward judgment reflects the righteousness, wisdom, and mercy revealed in God’s Word.

Public executions and violent deaths can provoke powerful emotions, particularly when the events involve people whose lives or beliefs have influenced others.

For another Biblical perspective on responding to tragedy, read the next article. It encourages Christians to consider how faith, grief, and a Biblical understanding of death should shape their response when tragedy strikes.

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