You shall not murder (Exod 20:13)

Perhaps the most fundamental command in any society is the prohibition of murder. In keeping with the rest of the Ten Commandments that focuses on larger principles, the word here, which is not the usual one for murder, has a broader sense that encompasses accidental manslaughter as well (e.g. Num 35:11). It highlights the fact that life, especially human life, belongs to God. It is God’s prerogative to take it and human beings should not usurp that right unless authorised by Him.

In the understanding of ancient Israelites, blood had a person’s life force in it, which cried out for justice even after death (Gen 4:10). The best summary of the issues is in Num 35:15-34. The penalty for murder was capital punishment carried out by a family member of the diseased, called the go’el ha-dam (‘the redeemer of blood’ – v.39).[1] The English translation ‘avenger’ is unhelpful because it suggests revenge rather than the judicial process it was, which involved at least two witnesses (v.30). A person who committed accidental manslaughter could flee to a designated city of refuge. Only after the high priest died (in the normal course of events) could he return home (v.25). In other words, even if the killing was unintentional, someone had to die for justice to be satisfied. Ransom was unacceptable; no compensation was possible except life for life (v.32). Moreover, the severity of the issue is underlined by the fact that innocent blood defiled the land (v.34). Unless cleansed, i.e. through justice done, pollution levels would rise with each murder until eventually God would remove His presence from His people.[2] Using the cultural concept of defilement that made sense in the ancient world, Israel is communicating the incredible value God places on human life and on upholding justice.

In the modern world, the advance of science has made the question of taking life much more complex. Abortion, for instance, is no longer practised furtively by charlatans in squalid backstreets but may be available safely and legally in sterile hospital environments. Thus, the ethical implications are harder to recognise because the process is easier with a cloak of respectability thrown over it. Fertility treatments also raise dilemmas as women or couples freeze eggs, already fertilised or not, for later use. If they do not use them, should they be destroyed? At what point does life start? These are not easy questions and yet the ease of availability for these procedures make it harder to appreciate their weight. Further, New Zealanders will shortly vote in a referendum on whether they support voluntary euthanasia. The leaflet that clinically describes the procedure makes for chilling reading. Once again, a grave matter is couched in such neutral terms that the theological-spiritual dimension is no longer visible.

The preciousness of human life is taken further by Jesus, who reinterprets the law and explores some of the emotions that can poison life. Feelings like anger, withering scorn, or the desire to humiliate (Matt 5:22) are often expressed verbally and though they do not kill literally, they are destructive and can make one bitter. How many people take years to recover from belittling comments they have heard in their youth? How many are wounded by painful exchanges when words are said that cannot be taken back? Jesus makes it clear that reconciliation is necessary before true worship of God is possible (Matt 5:23-24) – loving God cannot be detached from loving neighbour.

The flipside of valuing life by not taking it is to give life. Ultimately, it is God who is the giver of life, physical as well as spiritual. However, He makes us ambassadors to share new life in Christ through the gospel (2 Cor 5:20). In a more general sense, our words can be life-giving when we encourage or comfort someone feeling down or when we bring the peace of Christ to others with our presence. May we be the fragrance of life to those around us (2 Cor 2:14-15).

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[1] The go’el here is the ‘kinsman redeemer’ who also redeems a stricken relative or their property from debt.

[2] In light of debates on warfare, it is worth noting that killing in battle is implicitly seen as ‘a necessary evil’ in Scripture and not in the same category as murder or manslaughter. However, its adverse effects are recognised when David is prevented from building the Temple because he shed much blood in war (1 Chron 22:8).

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