The sixth commandment pertains to human life, which is the most precious thing that man possesses. God created man to live, but due to sin, death has come into the world. However, God Himself wants to be the executioner of the sentence, and thus forbids all men to do so, saying: “Thou shalt not kill” (Exod 20:13).
Murder is the removal of human life by abusing the body to such an extent that the soul can no longer remain there. This neither applies to the vegetative life of trees and herbs, nor to animal life, for God has given both to the benefit of man. (The killing of animals may, however, not proceed from cruel motives.) Rather, the killing which is forbidden here pertains to human life. God gives the following reason for this: “For in the image of God made He man” (Gen 9:6). Even though man has lost the image of God, He nevertheless created him in His image in the beginning, and man has still retained the picture frame which at one time contained the painting: the spirituality, invisibility, and immortality of the soul. He is still gifted with the faculties of the soul—intellect and will. It is therefore God’s will that one person not kill another person.
All Homicide Not Forbidden
The following four instances are not included in the homicide forbidden here. First, there is the putting to death of a murderer by the government. For God has commanded this: “Whoso sheddeth man’s blood, by man shall his blood be shed” (Gen 9:6); “For he (the government vested with authority) is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil” (Rom 13:4). He who forgives a murderer is opposed to the commandment of God and is an accomplice to the murder. “Moreover ye shall take no satisfaction for the life of a murderer, which is guilty of death: but he shall be surely put to death … for blood it defileth the land: and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it” (Num 35:31, 33). Yes, even if the murderer fled to the altar in the temple, he had to be taken from there and be put to death. “Thou shalt take him from Mine altar, that he may die” (Exod 21:14). Popery does exactly the opposite by designating their churches and monasteries as neutral zones for murderers.
Secondly, the killing of an enemy in a lawful war also is not included in the homicide which is forbidden. A war is lawful when enemies conspire to attack a nation that has not offended them, but which dwells quietly and peacefully—these enemies robbing them of their goods and making the people their bond servants. If the government of such a country then arms itself against such enemies, resists violence with violence, punishes them, and renders them incapable of returning, this is a righteous undertaking whereby the wicked are punished, and good persons are protected both personally as well as relative to their religion and belongings. The legality of such wars is not only abundantly evident in 1) the Old Testament, where God commanded them and prescribed the time and manner of attack, as well as promising to deliver up the enemy, but 2) also in the New Testament. John the Baptist baptized soldiers and rather than commanding to forsake warfare, he exhorted them to be satisfied with their wages and not to be a burden to anyone (Luke 3:14). The centurion is praised for his faith and was not dismissed from his service (Matt 8:10, 13). Cornelius the centurion, a godly man, was visited by Peter, and while Peter was preaching he received the gift of the Holy Spirit. There is no word of rebuke, however, nor of being dismissed from his service (Acts 10:2, 33- 34). Paul declares that the government is of divine origin and that it bears the sword to take vengeance upon the wicked and to protect the good (Rom 13:1-3).
Objection: The Anabaptists, having had a bad experience at Munster, no longer approve of wars, and maintain that it is unlawful to engage in war. In support of this they advance Matt 5:39-40, 44 “But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. But I say unto you, Love your enemies.”
Answer: These texts do not refer to the work of civil authorities, for they have been commanded to do so. Rather, Christ commands that private individuals may not take vengeance upon each other, but instead must bear with and yield to each other. Yes, their heart must be inclined to do good to their enemies and to pray for them. The rebuke addressed to Peter upon drawing the sword is of the same nature, the declaration being that those who take the sword will perish with the sword (Matt 26:52). The Lord Jesus speaks of private individuals—and not of the civil authorities—of takingthe sword and not of receiving the sword from God (Rom 13:4).
Thirdly, inadvertent manslaughter also is not included in the homicide which is forbidden. This is true, for instance, when a person falls down from a house and dies; or if upon using an axe, its head slips from the handle and kills a bystander or passer-by without the person using it having any intent to do so. This is evident in the following passages: “And if a man lie not in wait, but God deliver him into his hand; then I will appoint thee a place whither he shall flee” (Exod 21:13); “Whoso killeth his neighbour ignorantly, whom he hated not in time past; as when a man goeth into the wood with his neighbour to hew wood, and his hand fetcheth a stroke with the ax to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbour, that he die; he shall flee unto one of those cities, and live” (Deut 19:4-5). One can, however, be guilty of carelessness here.
Fourthly, the slaying of one’s neighbor out of self-protection is also not included in the forbidden homicide. This occurs when either a murderer, a person who is in a fit of wrath, or a demented person attacks someone in order to slay him. The person being attacked flees as far as he can and is overcome in such a way that he can no longer flee. He calls for help, warns the attackers, but there comes no relief. He either must permit himself to be killed, or he must in self-defense kill the attacker. If he kills him, he is not guilty of bloodshed; rather, this is referred to as moderamen inculpatae tutelae, that is, self-defense. One is obligated to preserve his life and this is the only objective here. If this culminates in the death of the other person, the attacker is guilty and not the person being attacked.