Killing, Hostility, and Degradation

“Ye have heard that it was said to them of old time, ‘Thou shalt not kill’; and ‘whosoever shall kill shall be in danger of the judgment’:
but I say unto you, that every one who is angry with his brother shall be in danger of the judgment; and whosoever shall say to his brother, ‘Raca,’ shall be in danger of the council; and whosoever shall say, ‘Thou fool’, shall be in danger of the hell of fire” (Matthew 5:21-22).

This was quite an astonishing way of saying things.

For generations teachers of the Law of Moses would not presume the authority to make their own naked declarations: whatever they would say would involve references to the Law and/or to noted rabbis. Yet here Jesus makes a break with tradition and begins a series of statements comparing and contrasting “what was said” with what “I say unto you” (Matthew 5:21-48). The multitudes proved suitably astonished: they marveled at how He taught them as one having authority, and not as their scribes (Matthew 7:28-29).

He begins this extraordinary series of declarations with a well-known commandment: thou shalt not kill (Exodus 20:13, Matthew 5:21). “Whosoever shall kill will be in danger of the judgment” is not explicitly found in that word-for-word form in the Law but its sentiment is a proper conclusion of passages like Exodus 21:12-14, Leviticus 24:21, Numbers 35:16-21, 30-34, and Deuteronomy 16:18. What the Law teaches is rooted in Genesis 9:5-6: murdering another human being is wrong and sinful. Since God created all humans, and is no respecter of persons, all humans have value in God’s sight (cf. Genesis 1:26-27, Romans 2:11): therefore, a man taking the life of another man can never be a trivial matter. Such cases had to be adjudicated and done with the greatest care: justice needed to be done for the one who died, but the severity of the consequence, the death of the one who killed the man, was so serious that it merited a thorough trial. Furthermore, the Law made provision for intention: one who was guilty of what we would call involuntary manslaughter was not to be treated the same way as one who was guilty of first-degree murder (cf. Numbers 35:9-34). While mercy was called for in cases of involuntary manslaughter, there was to be no mercy in cases of first-degree murder: life for a life, blood for blood, was demanded, otherwise the integrity of life would be besmirched.

Jesus has no quarrel with the law regarding murder, the trial process for murder, or the consequences for murder. He in no way is attempting to minimize the need for justice to be done in cases of murder; while murderers, as the rest of us, can receive forgiveness for their sins, they still will have to suffer the civic consequences for their behavior. Jesus is in no way attempting to abrogate or minimize this law; He instead goes further with His warning.

Jesus focuses in directly on the “first-degree” part of “first-degree murder”: murder as an intentional, premeditated act. What motivates anyone to attempt to kill another human made in the image of God? Such an act is never motivated by love or based upon an application of the “Golden Rule.” Every first-degree murder is first committed in the mind, and it can only first be committed in the mind when there is some sort of hostility or enmity which is fostered and cultivated within the mind. This is Jesus’ focus in His “but I say unto you” declaration.

Jesus speaks in absolute terms: everyone who is angry with his brother is in danger of the judgment just as if he had murdered him; the one who says, “Raca,” meaning “empty” or perhaps colloquially “airhead,” is in danger of being brought before the council, or Sanhedrin, and the one who calls his brother a fool is in danger of Gehenna, God’s trash pit. These are very serious warnings and demand the listener’s attention!

There is an understandable desire to temper what Jesus says: He Himself will call the Pharisees and scribes fools in Matthew 23:17, and Paul will tell Christians to be angry and sin not in Ephesians 4:26. Yet we do well to also consider how John considers one who hates his brother as a murderer in 1 John 3:14-15.

The core message of Jesus’ instruction is clear enough: murder is the result of a process, and the process therefore is as dangerous, sinful, and wrong as its result. Murder is the result of everything from anger to insult and, as John will show as perhaps worst of all, indifference, having no concern about the fate of others (hate being understood as lack of active love, or loving less, as is often in the New Testament; so Luke 14:26). Yes, one can be angry with another person without killing them, but one cannot kill another person without having some sort of anger at them. Yes, it is possible to despise or be indifferent to the existence of another human being without murdering them, but murder is often motivated by a careless disregard and contempt for the life of the one killed. These attitudes and thought patterns can lead to the deed, and even when they do not lead to the deed, are still unprofitable, unproductive, and quite toxic to God’s real intent. God is not merely interested in having us not kill each other: He wants us to affirm the value of each person as another made in the image of God and therefore of inestimable value. If we are angry with another human, or show disregard, contempt, or indifference toward another human, we are not honoring him or her as fellow children of God, and thus find ourselves in danger of judgment and condemnation. The works of the flesh are indifferent to, callous of, or even abusive of other people; the fruit of the Spirit cannot help but dignify and honor others as fellow children of God (Galatians 5:17-24).

Jesus therefore uses the ultimate negative in order to point His followers to the ultimate positive: murder is such a big deal because of the surpassing value of human life, and therefore God’s people must think, feel, and do all things in order to maintain the honor, value, and dignity of human life. Such honor, value, and dignity goes well beyond just avoiding ending the lives of others; by necessity it must continue to affirm their value and dignity, and thus our thoughts, feelings, and actions should always express that value and dignity. Anger and its subsequent hostility as well as insult and its subsequent degradation are incompatible with the honor and dignity inherent in the value of life. Jesus makes it clear that it is not enough to just not kill; we must also show love, and to show love demands that we honor and dignify our fellow humans and do all things toward that end. Therefore, let us seek the best interest of others, not only not killing them but also not allowing anger to fester into hostility and resentment, or to act presumptuously and insult and degrade them, and thus honor and glorify God who dignified them with life as He has us!

Ethan R. Longhenry

Thou Shalt Not Kill

Thou shalt not kill (Exodus 20:13).

God made human beings distinct from other creatures. Humans, not birds or fish or any other creatures, were made in the image of God (Genesis 1:26-27). Much can be said about the importance of understanding the results of the fact that man is made in the image of God; one aspect of this involves the sanctity of human life.

After sin and death entered the world, an important distinction was made and upheld in Genesis 9:2-6. Humans could kill and eat animals as they wished, but it was not for man to kill another man. The strictest punishment was enacted against those who took the lives of others with malice aforethought– they were to be killed themselves (Genesis 9:6).

It is not surprising, then, that right after God establishes for Israel the importance of honoring father and mother, He declares that the Israelites shall not kill. Capital punishment was required when evidence was sufficient to prove the crime (Numbers 35:30-31).

For the most part, even to this day, we understand why killing other people is not a good idea. First degree and second degree murder is understandably cruel and intolerable for any society. This has been true throughout all societies and cultures throughout the generations. Whenever such murder was rampant, it precipitated or was precipitated by a complete collapse of social order. There can be no real trust among human beings if “you shall not murder” is not a generally accepted law, and without that trust, there cannot be cooperation, and without cooperation, we flounder.

Most people consider involuntary manslaughter and other forms of death at the hands of another person, whether intentional or unintentional, as tragic. Most people understand that such should not be the case.

The great challenge about this command, however, is how many times we see Israelites killing others. Ethnic cleansing was commanded in Joshua; the history of Israel as reflected in Judges through 2 Chronicles is full of episodes of killing, many of them at God’s direction. On account of this, many make the distinction that God is really addressing murder in a civil context in Exodus 20 and not a military context.

Nevertheless, we should emphasize that it was not God’s intent for any person to take the life of any other person for whatever reason (Ezekiel 18:32). The inhabitants of Canaan were slated for destruction because of their great sinfulness (Genesis 15:16, Deuteronomy 20:14-18). Execution was acceptable only when sin had been committed and proven.

In general, therefore, we understand the seriousness of murder. Very, very few of us would ever imagine that we would find ourselves in the position of killing another person. We understand the “Golden Rule,” that we should do to others as we would have them do to us (Luke 16:31), or at least, in this case, the negative version: just as we do not want to be murdered, thus, we know that we should not murder. Killing disrespects the gift of life that God has bestowed upon another.

Ultimately, we are not to kill because we are to love everyone (Matthew 5:43-48, Luke 10:27-39, Romans 13:8). This means that we must love the unlovable just as the one more easily loved. If we take a life, for whatever reason, we have taken it upon ourselves to end that person’s opportunities to repent and change their ways. God was being patient, yet we, if we kill, are not (2 Peter 3:9). Instead, we do well to seek to direct all people toward the Source of that which truly is life so as to avoid the second death (cf. Revelation 20-22). Let us not kill but respect our fellow humans who are made in God’s image!

Ethan R. Longhenry