Expert: Marvin Howard - 10/22/2010

Question
Would you mind taking the time to answer some of my questions? I am worried that some paths that I have taken are the wrong ones and i am worried how they will affect my path to God. I do not wish to tell you what I have done, but if you will answer the questions below it would help me greatly.
1. What do you consider evil to be?(please give an example)
2. What does your religion consider evil to be?(give an example if possible)
3. Do YOU believe individual circumstances can change what is considered to be evil? e.g. someone with a medical disorder commits an evil act, is it still evil?
4. Does your religion believe individual circumstances can change what is considered to be evil?
5. How does your religion punish evil acts?
6. Does the law of your country punish evil acts in a way that is similar to how your religion punishes it?

Thankyou for taking the time to answer my questions to the best of your ability.

Answer
Hi!

Jaimee, without specifics, this is very hard to answer, but I thank you for giving me the opportunity to help, and I will do my best.

Before we can begin, we must have a common ground on which this can be made a valid answer. I wish to look at the original definitions (Hebrew and Greek) for the word, "evil." After this, we will consider the English.

Hebrew:

Evil - Strong's Lexicon

H7451
רעה    רע
ra‛  râ‛âh
rah, raw-aw'
From H7489; bad or (as noun) evil (naturally or morally). This includes the second (feminine) form; as adjective or noun: - adversity, affliction, bad, calamity, + displease (-ure), distress, evil ([-favouredness], man, thing), + exceedingly, X great, grief (-vous), harm, heavy, hurt (-ful), ill (favoured), + mark, mischief, (-vous), misery, naught (-ty), noisome, + not please, sad (-ly), sore, sorrow, trouble, vex, wicked (-ly, -ness, one), worse (-st) wretchedness, wrong. [Including feminine ra’ah; as adjective or noun.]

Evil - Brown Driver & Briggs' Hebrew Definitions

H7451
רעה  /  רע
ra‛  /  râ‛âh
BDB Definition:
1) bad, evil (adjective)
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind - land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
2) evil, distress, misery, injury, calamity (noun masculine)
2a) evil, distress, adversity
2b) evil, injury, wrong
2c) evil (ethical)
3) evil, misery, distress, injury (noun feminine)
3a) evil, misery, distress
3b) evil, injury, wrong
3c) evil (ethical)
Part of Speech: see above in Definition
A Related Word by BDB/Strong’s Number: from H7489
Same Word by TWOT Number: 2191a, 2191c

Evil - New American Standard Exhaustive Concordance

H7451a
רע
ra (948a); from the same as H7455; bad, evil: - bad (23), bad *(2), badly (1), deadly (1), defamed *(1), defames *(1), defect *(1), destroying (1), displease *(1), displeased (1), displeasing (1), distressing (1), evil (124), evil man (3), evil men (4), evil things (4), evildoer (1), evildoers *(1), evils (1), great (1), grievous (4), harm *(1), harmful (3), man (1), miserable (1), misfortune *(1), sad (4), selfish *(1), serious (1), severe (2), sore (2), threats *(1), treacherous (1), trouble *(1), troubled (1), ugly (6), unpleasant (1), what is evil (2), what was evil (5), which is evil (3), wicked (15), wicked women (1), wild (5), worst (1), wretched (1).

Greek:

Evil - Strong's Lexicon

G4190
πονηρός
ponēros
pon-ay-ros'
From a derivative of G4192; hurtful, that is, evil (properly in effect or influence, and thus differing from G2556, which refers rather to essential character, as well as from G4550, which indicates degeneracy from original virtue); figuratively calamitous; also (passively) ill, that is, diseased; but especially (morally) culpable, that is, derelict, vicious, facinorous; neuter (singular) mischief, malice, or (plural) guilt; masculine (singular) the devil, or (plural) sinners: - bad, evil, grievous, harm, lewd, malicious, wicked (-ness). See also G4191.

Evil - Thayer's Greek Definitions

G4190
πονηρός
ponēros
Thayer Definition:
1) full of labours, annoyances, hardships
1a) pressed and harassed by labours
1b) bringing toils, annoyances, perils; of a time full of peril to Christian faith and steadfastness; causing pain and trouble
2) bad, of a bad nature or condition
2a) in a physical sense: diseased or blind
2b) in an ethical sense: evil wicked, bad
Part of Speech: adjective
A Related Word by Thayer’s/Strong’s Number: from a derivative of G4192
Citing in TDNT: 6:546, 912

Evil - New American Standard Exhaustive Concordance

G4190
πονηρός
ponēros; from πονέω poneō (to toil); toilsome, bad: - bad (5), crimes (1), envious (1), envy *(1), evil (50), evil one (5), evil things (1), malignant (1), more evil (1), more wicked (1), vicious (1), wicked (6), wicked man (1), wicked things (1), worthless (1).

In both Hebrew and Greek, the New American Standard puts numbers in parentheses. This is the number of times this specific word is translated in this way.

Please note, in the Greek, this word is kin to πορνεία(porneia - por-ni'-ah), our root word for pornography and fornication. As disobedience to God is often called harlotry (for example in Hosea and Revelation), evil would thus be considered as being disobedience to God; selling what is right and good for something worth a lot less. Evil would be anything that sells your birthright to Heaven for momentary pleasure on earth. This is the Biblical definition.

Now, let's look at the English.

Evil - Webster's 1828 Dictionary

Evil
E'VIL, a. e'vl. [Heb. to be unjust or injurious, to defraud.]

1. Having bad qualities of a natural kind; mischievous; having qualities which tend to injury, or to produce mischief.

Some evil beast hath devoured him. Gen 37.

2. Having bad qualities of a moral kind; wicked; corrupt; perverse; wrong; as evil thoughts; evil deeds; evil speaking; an evil generation.

3. Unfortunate; unhappy; producing sorrow, distress, injury or calamity; as evil tidings; evil arrows; evil days.

E'VIL, n. Evil is natural or moral. Natural evil is any thing which produces pain, distress, loss or calamity, or which in any way disturbs the peace, impairs the happiness, or destroys the perfection of natural beings.

Moral evil is any deviation of a moral agent from the rules of conduct prescribed to him by God, or by legitimate human authority; or it is any violation of the plain principles of justice and rectitude.

There are also evils called civil, which affect injuriously the peace or prosperity of a city or state; and political evils, which injure a nation, in its public capacity.

All wickedness, all crimes, all violations of law and right are moral evils. Diseases are natural evils, but they often proceed from moral evils.

2. Misfortune; mischief; injury.

There shall no evil befall thee. Psa 91.

A prudent man foreseeth the evil, and hideth himself. Prov 22.

3. Depravity; corruption of heart, or disposition to commit wickedness; malignity.

The heart of the sons of men is full of evil. Eccl 9.

4. Malady; as the king's evil or scrophula.

E'VIL, adv. [generally contracted to ill.]

1. Not well; not with justice or propriety; unsuitable.

Evil it beseems thee.

2. Not virtuously; not innocently.

3. Not happily; unfortunately.

It went evil with his house.

4. Injuriously; not kindly.

The Egyptians evil entreated us, and afflicted us.

In composition, evil, denoting something bad or wrong, is often contracted to ill.

Evil - Vine's Complete Expository Dictionary of the NT

Evil, Evil-doer

A. Adjectives.
1. kakos (G2556) stands for "whatever is evil in character, base," in distinction (wherever the distinction is observable) from poneros (see No. 2), which indicates "what is evil in influence and effect, malignant." Kakos is the wider term and often covers the meaning of poneros. Kakos is antithetic to kalos, "fair, advisable, good in character," and to agathos, "beneficial, useful, good in act"; hence it denotes what is useless, incapable, bad; poneros is essentially antithetic to chrestos, "kind, gracious, serviceable"; hence it denotes what is destructive, injurious, evil. As evidence that poneros and kakos have much in common, though still not interchangeable, each is used of thoughts, cf. Mat_15:19 with Mar_7:21; of speech, Mat_5:11 with 1Pe_3:10; of actions, 2Ti_4:18 with 1Th_5:15; of man, Mat_18:32 with Mat_24:48.
The use of kakos may be broadly divided as follows: (a) of what is morally or ethically "evil," whether of persons, e.g., Mat_21:41; Mat_24:48; Phi_3:2; Rev_2:2, or qualities, emotions, passions, deeds, e.g., Mar_7:21; Joh_18:23, Joh_18:30; Rom_1:30; Rom_3:8; Rom_7:19, Rom_7:21; Rom_13:4; Rom_14:20; Rom_16:19; 1Co_13:5; 2Co_13:7; 1Th_5:15; 1Ti_6:10; 2Ti_4:14; 1Pe_3:9, 1Pe_3:12; (b) of what is injurious, destructive, baneful, pernicious, e.g., Luk_16:25; Act_16:28; Act_28:5; Tit_1:12; Jam_3:8; Rev_16:2, where kakos and poneros come in that order, "noisome and grievous." See B, No. 3. For compounds of kakos, see below.
2. poneros (G4190), akin to ponos, "labor, toil," denotes "evil that causes labor, pain, sorrow, malignant evil" (see No. 1); it is used (a) with the meaning bad, worthless, in the physical sense, Mat_7:17-18; in the moral or ethical sense, "evil," wicked; of persons, e.g., Mat_7:11; Luk_6:45; Act_17:5; 2Th_3:2; 2Ti_3:13; of "evil" spirits, e.g., Mat_12:45; Luk_7:21; Act_19:12-13, Act_19:15-16; of a generation, Mat_12:39, Mat_12:45; Mat_16:4; Luk_11:29; of things, e.g., Mat_5:11; Mat_6:23; Mat_20:15; Mar_7:22; Luk_11:34; Joh_3:19; Joh_7:7; Act_18:14; Gal_1:4; Col_1:21; 1Ti_6:4; 2Ti_4:18; Heb_3:12; Heb_10:22; Jam_2:4; Jam_4:16; 1Jo_3:12; 2Jo_1:11; 3Jo_1:10; (b) with the meaning toilsome, painful, Eph_5:16; Eph_6:13; Rev_16:2. Cf. poneria, "iniquity, wickedness." For its use as a noun see B, No. 2.
3. phaulos (G5337) primarily denotes "slight, trivial, blown about by every wind"; then, "mean, common, bad," in the sense of being worthless, paltry or contemptible, belonging to a low order of things; in Joh_5:29, those who have practiced "evil" things, RV, "ill" (phaula), are set in contrast to those who have done good things (agatha); the same contrast is presented in Rom_9:11 and 2Co_5:10, in each of which the most authentic mss. have phaulos for kakos; he who practices "evil" things (RV, "ill") hates the light, Joh_3:20; jealousy and strife are accompanied by "every vile deed," Jam_3:16. It is used as a noun in Tit_2:8 (see B, No. 4). See BAD, ILL, VILE.
B. Nouns.
1. kakia (G2549), primarily, "badness" in quality (akin to A, No. 1), denotes (a) "wickedness, depravity, malignity," e.g., Act_8:22, "wickedness"; Rom_1:29, "maliciousness"; in Jam_1:21, KJV, "naughtiness"; (b) "the evil of trouble, affliction," Mat_6:34, only, and here alone translated "evil." see MALICE, MALICIOUSNESS, NAUGHTINESS, WICKEDNESS.
2. poneros (G4190), the adjective (A, No. 2), is used as a noun, (a) of Satan as the "evil" one, Mat_5:37; Mat_6:13; Mat_13:19, Mat_13:38; Luk_11:4 (in some texts); Joh_17:15; Eph_6:16; 2Th_3:3; 1Jo_2:13-14; 1Jo_3:12; 1Jo_5:18-19; (b) of human beings, Mat_5:45; (probably Mat_5:39); Mat_13:49; Mat_22:10; Luk_6:35; 1Co_5:13; (c) neuter, "evil (things)," Mat_9:4; Mat_12:35; Mar_7:23; Luk_3:19; "that which is evil," Luk_6:45; Rom_12:9; Act_28:21, "harm."
3. kakon (G2556), the neuter of A, No. 1, is used with the article, as a noun, e.g., Act_23:9; Rom_7:21; Heb_5:14; in the plural, "evil things," e.g., 1Co_10:6; 1Ti_6:10, "all kinds of evil," RV.
4. phaulon (G5337), the neuter of A, No. 3, is used as a noun in Tit_2:8.
5. kakopoios (G2555), properly the masculine gender of the adjective, denotes an "evil-doer" (kakon, "evil," poieo, "to do"), 1Pe_2:12, 1Pe_2:14; 1Pe_4:15; in some mss. in 1Pe_3:16 and Joh_18:30 (so the KJV). For a synonymous word see Note (1). Cf. the verb below. In the LXX, Pro_12:4; Pro_24:19. See MALEFACTOR.
Notes: (1) Kakourgos, "an evil-worker" (kakon, "evil," ergon, "a work"), is translated "evil-doer" in 2Ti_2:9, KJV (RV, "malefactor"). Cf. Luk_23:32-33, Luk_23:39.
(2) Adikema, "an injustice" (a, negative, dikaios, "just"), is translated "evil-doing," in Act_24:20, KJV, RV, "wrong-doing." see INIQUITY, WRONG.
C. Verbs.
1. kakoo (G2559), "to ill-treat" (akin to A, No. 1), is rendered "to entreat evil" in Act_7:6, Act_7:19; "made (them) evil affected," Act_14:2. See AFFECT, AFFLICT, HARM, HURT, VEX.
2. kakopoieo (G2554) signifies "to do evil" (cf. B, No. 5), Mar_3:4 (RV, "to do harm"); so, Luk_6:9; in 3Jo_1:11, "doeth evil"; in 1Pe_3:17, "evil doing." see HARM.
Note: Cf. kakologeo, "to speak evil" (see CURSE, SPEAK); kakopatheo, "to endure evil" (see ENDURE, SUFFER); kakopatheia, suffering affliction" (see SUFFER); kakoucheo, "to suffer adversity" (see SUFFER).
D. Adverb.
kakos (G2560), "badly, evilly," akin to A, No. 1, is used in the physical sense, "to be sick," e.g., Mat_4:24; Mar_1:32, Mar_1:34; Luk_5:31 (see DISEASE). In Mat_21:41 this adverb is used with the adjective, "He will miserably destroy those miserable men," more lit., "He will evilly destroy those men (evil as they are)," with stress on the adjective; (b) in the moral sense, "to speak evilly," Joh_18:23; Act_23:5; to ask evilly, Jam_4:3. See AMISS, GRIEVOUSLY, SICK, SORE.

Evil - International Standard Bible Excyclopedia

Evil
ēv´'l, ē´vil רע, ra‛; πονηρός, ponērós, κακός, kakós, κακόν, kakón): In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. “God cannot be tempted with evil, and he himself tempteth no man” (Jam_1:13). See TEMPTATION.
1. Moral Evil
By this term we refer to wrongs done to our fellowman, where the actor is responsible for the action. The immorality may be present when the action is not possible. “But if that evil servant shall say in his heart” (Mat_24:48, Mat_24:49), whether he shall smite his fellow-servants or not, the moral evil is present. See SIN. “All these evil things proceed from within, and defile the man” (Mar_7:21-23). The last six commandments of the Decalogue apply here (Exo_20:12-17). To dishonor one's parents, to kill, to commit adultery, to steal, to bear false witness and to covet are moral evils. The spiritual import of these commandments will be found in Mat_5:21, Mat_5:22, Mat_5:27, Mat_5:28. “But if thine eye be evil, thy whole body shall be full of darkness” (Mat_6:23). Words and deeds are coined in the heart before the world sees or hears them (Mat_12:34, Mat_12:35). The word ought or its equal may be found in all languages; hence, it is in the mind of all people as well as in our laws that for the deeds and words we do and speak, we are responsible. “Break off thy sins by righteousness” (Dan_4:27) shows that, in God's thought, it was man's duty, and therefore within his power, to keep the commandment. “Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; learn to do well” (Isa_1:16 f). We cannot think of God commanding men to do what He knew they had no ability to do! God has a standing offer of pardon to all men who turn from their evil ways and do that which is right (Eze_33:11-14 f). Evil begins in the least objectionable things. In Rom_1:18-23, we have Paul's view of the falling away of the Gentiles. “Knowing God” (Rom_1:21), they were “without excuse” (Rom_1:20), but “glorified him not as God, neither gave thanks; but became vain in their reasonings, and their senseless heart was darkened” (Rom_1:21). “Professing themselves to be wise, they became fools” (Rom_1:22). This led the way into idolatry, and that was followed by all the corruption and wrongdoing to be instigated by a heart turned away from all purity, and practiced in all the iniquity to be suggested by lust without control. Paul gives fifteen steps in the ladder on which men descend into darkness and ruin (Gal_5:19-21). When men become evil in themselves, they necessarily become evil in thought and deed toward others. This they bring upon themselves, or give way to, till God shall give “them up unto a reprobate mind, to do those things which are not fitting” (Rom_1:28). Those thus fallen into habits of error, we should in meekness correct, that “they may recover themselves out of the snare of the devil, having been taken captive by him unto his will” (2Ti_2:25, 2Ti_2:26).
2. Physical Evil
Usually, in the Old Testament the Hebrew word ra‛ is employed to denote that which is bad. Many times the bad is physical; it may have been occasioned by the sins for which the people of the nation were responsible, or it may have come, not as a retribution, but from accident or mismanagement or causes unknown. Very many times the evil is a corrective, to cause men to forsake the wrong and accept the right. The flood was sent upon the earth because “all flesh had corrupted their way” (Gen_6:12). This evil was to serve as a warning to those who were to live after. The ground had already been cursed for the good of Cain (Gen_4:12). Two purposes seemed to direct the treatment: (1) to leave in the minds of Cain and his descendants the knowledge that sin brings punishment, and (2) to increase the toil that would make them a better people. God overthrew Sodom, Gomorrah, Admah and Zeboim, cities of the plain, making them “an example unto those that should live ungodly” (2Pe_2:6). In the Book of Isa the prophet, we find a number of “burdens”: the burden of Babylon (13:1-22); the burden of Moab (Isa_15:1-9); the burden of Damascus (Isa_17:1-14); the burden of Egypt (19:1-17); the burden of the Wilderness of the Sea (Isa_21:1-10); the burden of Dumah (Isa_21:11, Isa_21:12); the burden upon Arabia (21:13-17); the burden of the Valley of Vision (22:1-25); the burden of Tyre (23:1-18); the burden of the Beasts of the South (Isa_30:6-14); the burden of the Weary Beast (Isa_46:1, Isa_46:2). These may serve as an introduction to the story of wrongdoing and physical suffering threatened and executed. Isa contains many denunciations against Israel: against the Ten Tribes for following the sin introduced by Jeroboam the son of Nebat; and the threatening against Judah and Benjamin for not heeding the warnings. Jeremiah saw the woes that were sure to come upon Judah; for declaring them, he was shut up in prison, and yet they came, and the people were carried away into Babylon. These were the evils or afflictions brought upon the nations for their persistence in sin. “I form the light, and create darkness; I make peace, and create evil; I am Yahweh, that doeth all these things” (Isa_45:7). These chastisements seemed grievous, and yet they yielded peaceable fruit unto them that were exercised thereby (Heb_12:11).

With these definitions in hand, let's turn to your questions. I will try to simplify the answer from this point. We will need to distinguish between natural occurrences and deliberate or misguided actions. Thus, I will need to give examples for each. Further, we will need to differentiate between consequences and guilt.

1. What do you consider evil to be?(please give an example)
2. What does your religion consider evil to be?(give an example if possible)

If I understand your questions, you are asking me to separate my personal beliefs from those in the Bible. As I view all life to come from God, and all life should therefore be spent in service to Him, then anything in my life will match what is in the Bible; as that is the only standard in the church and with Christianity. Thus, I agree with the church, and I don't feel they can be separated. On the other hand, other religions (such as catholicism and protestant denominationalism) differ from the teachings of the Bible, thereby not serving God. Thus, if someone in those religions wants to be sincere, I suppose it is possible for them to differ from their religion.

In natural occurrences, I would say quakes and storms are considered evil, but those are caused as a result of the earth being made different at the flood from its state at creation; in direct result of the sins of those past. This is a prime example of our suffering consequences without the guilt.

On deliberate actions, I would say murder is one example. God said, "Thou shalt not," in the Old Testament. In the New Testament, He said that anger without cause is the same thing. We can suffer consequences from murder even if it was done by someone else; suppose someone takes a member of our family. Also, we can commit murder. We can die without forgiveness and be condemned. We can also get forgiveness from God, whereby we are guiltless, yet still have to suffer consequences such as the death penalty or lifetime incarceration.

Basically, anything that deliberately goes against what God commands is considered evil. In Recelation 21:8, telling lies is equated with murder. Both will receive the same sentence at judgment (eternal damnation) if unrepented in this life.

An example of misguided actions being evil would be to read the Bible, and say something along the lines of, "God, I know you said it, but because I have been taught differently all my life, I don't believe it and won't do it."

3. Do YOU believe individual circumstances can change what is considered to be evil? e.g. someone with a medical disorder commits an evil act, is it still evil?
4. Does your religion believe individual circumstances can change what is considered to be evil?

If you are speaking of "situational ethics," where there are certain situations that may arise which justify otherwise evil actions, I don't think that is appropriate. After all, what situation can there be where the best reward (Heaven) is not good enough, or where the worst punishment (Hell) is not of sufficient deterance? I don't think that is what you wanted to know, so I will just leave it, in case, and continue.

Deuteronomy 24:16, "The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers: every man shall be put to death for his own sin."

2nd Kings 14:6, "But the children of the murderers he slew not: according unto that which is written in the book of the law of Moses, wherein the LORD commanded, saying, The fathers shall not be put to death for the children, nor the children be put to death for the fathers; but every man shall be put to death for his own sin."

James 4:17, "Therefore to him that knoweth to do good, and doeth it not, to him it is sin."

Acts 17:30-31, "And the times of this ignorance God winked at; but now commandeth all men every where to repent: Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead."

These passages, along with others, demonstrate an innocence at birth. It takes knowledge (or the ability to obtain it) before one sins. Sinning is not doing as God commands, and this is the definition of deliberate evil. So, it takes knowledge that there is a right and wrong in order for ones actions to be wrong. We are accountable for willful ignorance because truth has been delivered to us.

Little children, and those with extreme mental disorders, do not understand that there is a right and wrong. They are not guilty of their actions, but may suffer consequences (such as eating glass and getting stomach cuts). Notice the qualifier, "extreme." Certain chemical imbalences in the brain can be overcome. Those that are bipolar can refuse to submit to their impulses with proper training. Homosexuals may have an imbalance of hormones in their bodies, but since Paul noted (1st Corinthians 6:11) that past homosexuals were homosexuals no more, the urges can be overcome and the body retrained. Thus, this is not a condition that would excuse evil.

5. How does your religion punish evil acts?

Matthew 18:15-17, "Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican."

This is progressive. At first, wrongs are corrected one on one. Then they are handled with as few as possible. Finally it comes to the whole church where we have this:

1st Corinthians 5:1-5, "It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife. And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you. For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed, In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus."

Unrepented and deliberately evil people have a promised, eternal home with Satan.

6. Does the law of your country punish evil acts in a way that is similar to how your religion punishes it?

The short answer to this is that national law removes one from national society by incarceration. The church removes one from the society of the church by disfellowship (some religions use the term excommunication so we are on common ground). The main difference is that national law sets a prescribed time (sometimes never) before a reassimilation is possible. The church does not; basing such action solely on true repentance of the individual. Another difference is that the government has fewer reasons for incarceration, as it only judges based on evils that affect others, where the church recognizes evils that are solely individual in nature.

In summary, for a person to commit evil, there must either be knowledge or the avoided opportunity to obtain knowledge. This evil can run the gammut from lying to mischief making to being viscious to causing injury (physical or emotional) to murder. God does not differentiate regarding the severity of the action, while the government does. Avoidance of evil (c.f., 1st Thessalonians 5:22) is the best remedy. Understanding it by taking note of it is the second best (c.f., Romans 16:16-18). Never equate the aviodance of evil (or making public notice of evil) with evil itself.

Jaimee, while on earth, there is always hope with God if repentance (stopping the wrong in favor of starting the right) is practiced. It is hard in most cases, but it is well worth it. I just pray I have been of some help to you in your situation. If I can be of further assistance to you, please do not hesitate to ask.

In His Service,
Marvin Howard