Do Not Murder
5: 17
Do not murder DIG: This mitzvah has to do with the value of life. What is the difference between killing and murder? Why does Ha’Shem alone have the right to take a life? But what about taking the life of an animal? What about suicide? What about abortion?
REFLECT: Have I taken the life of another human being out of greed, malice, jealousy, or negligence? Is anger or rage a regular part of my life? If so, what steps can I take to overcome this problem? If not, who do I know that has this problem, and how can I help?
The verb used in this mitzvah operated in the sense of premeditated murder by a member of the covenant community for personal and illegitimate reasons.
You shall not murder (Deuteronomy 5:17). The high value of individual human life permeated every aspect of the moral values of Isra’el in the TaNaKh. The shedding of innocent blood was one of the most severely condemned crimes in the prophets, the Psalms, and in the Wisdom literature. But it wasn’t only the overt action itself that was condemned. All the actions that led up to acts of violence and murder were also recognized in the stories of Cain’s jealousy (Genesis 4:1-8), David’s lust (Second Samuel 11:1-4), Joab’s treachery (Second Samuel 24:22-39), in Wisdom’s portrayal of murderous greed (Proverbs 1:10-19), and in the penetrating mitzvah of YHVH, “You are not to hate your brother [or sister] in your heart . . . you are not to take vengeance, nor bear any grudge against your people, but love your neighbor as yourself” (Leviticus 19:17-18).168 Involuntary manslaughter, which involves accidental death, required a different mitzvah. Moses illustrates this later (to see link click Dm – Three Cities of Refuge).
You shall not murder (Exodus 20:13).
You have heard that it was said to the people long ago, “Do not murder, and anyone who murders will be subject to judgment”. But I tell you that anyone who is angry with his brother, Raca (an Aramaic term of contempt) is answerable to the Sanhedrin. But anyone who says, “You fool!” will be in danger of the fire of hell. You have heard it said: Love your neighbor and hate your enemy. But I tell you: Love your enemies and pray for those who persecute you, that you may be sons of your Father in heaven (Matthew 5:21-22, 43-45a).
The sixth mitzvah elevates human life to the highest possible level, because it recognizes that life is sacred. Life is God’s gift, and we must not tamper with it. No person can restore life once it has ended. To kill is a wrong that, once done, cannot be undone. The finality of taking a human life has caused every civilization, no matter how seemingly primitive, to surround it with prohibitions and regulations. The basic principle is that God alone has sovereignty over physical life and death. After Hannah gave birth to her son Samuel, she praised God with this great truth: ADONAI brings death and makes alive; He brings down to the grave and raises up (First Samuel 2:6). Because God alone is the creator of life, He alone has the right to end it.
The Hebrew word here does not mean killing in general; the Hebrew word murder here, always stresses premeditation and deliberateness. It did not forbid the death penalty as some wish to make it today. In Genesis 9:5-6, God instituted the death penalty: And for your lifeblood I will surely demand an accounting. I will demand an accounting from every animal. And from each man, too. I will demand an accounting for the life of his fellow man. “Whoever sheds the blood of man, by man shall his blood be shed; for God made human beings in His image.” This was never repealed but stated another way in the Torah: If a man strikes someone with an iron object so that he dies, he is a murderer; the murderer shall be put to death (Numbers 35:16-21).
Do not confuse this mitzvah with taking the life of an animal. Murder means the ending of a human life. No other book than the Bible calls for more mercy towards animals, and the mitzvot were given at a time when even the most “advanced” civilizations of the day abused animals terribly. So, this mitzvah has nothing to do with animal life as much as PETA (People for the Ethical Treatment of Animals) would like to have us think. It does not abolish the authority that man has over animals. As God Himself said: Everything that lives and moves upon the earth will be food for you (Genesis 9:3). As a result, humans and animals are not equals, because man was created in the image of God, and the animals, birds, fish, and insects were not (see the commentary on Genesis Ao – Let Us Make Man in Our Image, In Our Likeness).
As always, to understand this sixth mitzvah we must remember the first two mitzvot, which tell us that only ADONAI will be the God of our lives. History is full of examples, from ancient Rome to Adolph Hitler, only when ADONAI is truly God is mankind truly human. And only when God counts for everything, does man amount to anything. We must maintain this important hierarchy. With this in mind, let us see how this mitzvot guides us amid some of the complexities of modern life. It forbids killing a person directly, as when Cain murdered Abel; or indirectly, as when David killed Uriah by ordering someone else to do it.169
First, what about suicide? You have no right to murder yourself. The omission of the object shows that the prohibition includes not only the killing of another person, but also the destruction of one’s own life.170 Life is something that ADONAI does not treat lightly, and it is thus binding on His people to do likewise.171 The same principle applies, ADONAI gives life and He is the only One who has the right to take it. Suicide isn’t a basic human right. If it is not right to murder other human beings, it is not right to murder ourselves. Our life belongs to God, as the Scriptures clearly point out. Do you not know that your body is a temple of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore, honor God with your body (First Corinthians 6:19-20).
Nevertheless, we should not condemn those who commit suicide either. The Psalmist Asaph knew only too well the deep distress of human life when he cried out: My flesh and my heart may fail (Psalm 73:26a). And sometimes they do fail. But who is our judge? God alone! Sometimes the circumstances of life drive some people to despair and they are no longer capable of making responsible decisions. However, on a scriptural basis, suicide is murder and murder is not an option if we are accountable to God for our bodies.
Secondly, what about war? Is war wrong? Some believers say that Yeshua addresses this when he tells us that we must love our enemies (Matthew 5:39-45), and all who draw the sword will die by the sword (Matthew 26:52). But others say that just as a judge has the right to condemn a murderer, the government has the right, indeed the responsibility, to protect its citizens from evil men and nations. In fact, the Hebrew word murder is never used in the Bible for executing someone who has been condemned to death or for killing an enemy in war. Jesus is described as Commander of the army of the LORD (Joshua 5:13-15). Who is the King of Glory? ADONAI, strong and mighty, ADONAI, mighty in battle (Psalm 24:8). This is not an easy question. This is something you must decide in your own heart, between you and God. No one else can make this decision for you.
Yet, one thing is certain – Christ never gives us, under any circumstances, the right to hate our enemies. If you opt for war, it must be done in agony of spirit and only as a last resort. It must be done regretfully, repentantly, and realizing that it is not a second best decision but a last choice. Those who love the God of Abraham, Isaac and Jacob will not indulge in hatred, a revengeful spirit, bitterness or gloating over a fallen enemy. A believer will instead show love, forgiveness and mercy, even in the midst of war.
But sometimes you find yourself staring into the face of evil, and you are the only person standing between a Charles Manson, an Adolph Hitler, or a terrorist and someone you love. That is the moment of truth.172 What about abortion? Scripture says: For you created my inmost being; you knit me together in my mother’s womb. I praise you, because I am fearfully and wonderfully made; your works are wonderful, I know that full well. My frame was not hidden from you when I was made in the secret place. When I was woven together in the depths of the earth, your eyes saw my unformed body. All the days ordained for me were written in your book before one of them came to be (Psalm 139:13-16; also see Psalm 22:10; Isaiah 44:2 and 24; Jeremiah 1:5 and 20:17). So, abortion should never be used to ease the emotional or financial pain of an unwanted pregnancy. In the case of rape, adoption should be an option if the mother cannot see her way clear to raise the child.
But the Scriptures do not cover every situation in our lives. On our website, in our Statement of Faith under Faith and Practice, we state that Scripture is the final authority in all matters of faith and practice. We recognize the local church cannot bind the conscience of individual members in areas where Scripture is silent. Rather, each believer is to be led in those areas by the Lord, to whom he or she alone is ultimately responsible (First Corinthians 8:9; Romans 14). The case of saving the life of the mother because of a pregnancy, or during childbirth, is a difficult one because Scripture is silent. Therefore, the most important thing to do is to bring it before the Lord. Pray about it. Seek God.
Let’s look at a hypothetical situation. Say a young married believer has a five-year-old, a two-year-old, she’s pregnant, and she has cancer. The doctor comes in and tells her that she needs chemotherapy to live. But if she has chemotherapy it will kill the baby – abortion or not. She prays about it for several days. If she decides not to have chemotherapy does that mean she is a very godly woman? If she chooses to go ahead with the chemo does that mean she lacks faith? If she chooses not to have the radiation treatment does that mean God will save her life because she exhibited faith? If she says, Lord, “Your will be done,” does that mean that she will live?
Would you judge someone who went ahead and had an abortion under these circumstances? No. But there still are no easy answers. Some would say if she didn’t have the chemo that she is acting in a suicidal manner. Others would say she is displaying great faith. Is it right to make a decision to end someone’s life? No. Is it God who determines who should live and who should die? Of course it is. However, should a person choose to die to save another’s life? Are we commanded to do that? No! Taking your own life is wrong and taking another person’s life is wrong. No easy answers there! None of us really knows what we would do unless we were actually confronted with the situation. The bottom line is that when it comes down to making a difficult decision like this, it’s between you and God.
Dear Heavenly Father, Praise you for Your mercy, For as high as the heavens are above the earth, so great is His mercy for those who fear Him. (Psalms 103:11), and grace that offers eternal life to all who love and follow Yeshua as Lord and Savior (Romans 10:8-9). Praise You for Your infinite forgiveness: As far as the east is from the west, so far has He removed our transgressions from us (Psalms 103:12). How wonderful You are! Praise You that You forgive all sins when we confess them to You, “If we confess our sins, He is faithful and righteous to forgive our sins and purify us from all unrighteousness” (First John 1:9). How awesome is Your promise to forgive when there is confession of sin to You – whether killing of the unborn, suicide or killing by the tongue. Death and life are in the control of the tongue. Those who indulge in it will eat its fruit (Proverbs 18:21). Your forgiveness is such a great gift to us that we desire to repay You with a life that loves You in all we do. We worship and love You! In your holy Son’s name and power of His resurrection. Amen
When Yeshua came He restated the sixth mitzvah and raised it to a much higher level, penetrating deep into our hearts. The Torah only prohibited the outward violence that would kill; however, Messiah expanded it to include the inward thoughts and feelings of anger that lead to physical violence. But there is a righteous anger, Yeshua Himself got angry at the right time, at the right place, and about the right things. We should do likewise. However, God did condemn that personal, out-of-control type of feeling. The only difference between anger and murder is in degree. Isn’t that the order in which killing occurs? Each one is tempted when, by his own evil desire, he is dragged away and enticed. Then, after desire has conceived, it gives birth to sin; and sin, when it is full grown, gives birth to death (James 1:14-15). First comes the seething resentment, an insult, the hatred, and finally murder.173 But ADONAI said: You shall not murder.
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