The Sins Forbidden

The homicide which is forbidden here can be considered either in regard to the object (or the external deed), or in reference to the internal disposition of heart. The objects are either man himself or his neighbor.

The first major sin is suicide. This sin varies in degree.

(1) This sin is committed when a person actually and intentionally deprives himself of his life, be it by way of hanging, drowning, use of sharp objects, poison, or in any other manner. Such people are of evil dispositions, fretful and peevish, and are neither able nor willing to endure discomfort. They renounce God, heaven, and hell, and imagine that with their death they will put an end to their unpleasant circumstances. This is the work of ungodly men, and is tantamount to plunging alive into hell and eternal damnation.

(2) To this also belongs the doing of injury to one’s health by wasting one’s strength through indulging in lascivious lusts. By this one will bring illnesses upon himself which God inflicts in retribution upon such sins. This also pertains to overindulgence in eating and the drinking of alcoholic beverages, excessive sleeping, or by robbing the body of what it needs by withholding food and shelter.

(3) To this belongs the departure from ordinary conduct by unnecessarily endangering one’s self by mountain climbing, diving, and approaching too near to the enemy out of curiosity.

(4) To this belongs fighting in a duel in response to an intentional challenge to do so, for one knows that he will either be killed, become a murderer himself, or be killed and commit murder simultaneously. Such people are not courageous, but reckless fools with unstable emotions who are captive to their passions and cannot tolerate being wrong. The example of David and Goliath cannot be used in defense of this, for that pertains to a public war. David did this by faith and in the name of the Lord in order to punish Goliath for his blasphemy, doing so upon the order of King Saul.

(5) Furthermore, to this belongs the letting of a ship explode if one can no longer defend it. One thus does not permit the enemy to get it in its power; however, he does kill himself. Such was the deed of the ungodly Saul. In doing so, one kills all who are on the ship simultaneously, who in all probability are not aware of such intent, and would not have acquiesced in it. The end, however good it may be, does not justify the means. One cannot do evil in order that good may come out of it. The example of Samson does not vindicate such action. We must live according to rules and not according to examples. That example meets with no approbation anywhere in Scripture. The case is also not identical. If one can no longer defend himself, he must surrender. It is a matter of courage to fight as long as possible, and it is a matter of wisdom to yield to the conqueror.

(6) We can also add to this the murder of souls due to neglect and rejection of, opposition and disobedience to the means of grace, as well as the willful and reckless perseverance in sin—for the wages of sin is death. “The soul that sinneth, it shall die.” All of this belongs to the sin of suicide, from which everyone must most carefully abstain.

The second major sin is the killing of one’s neighbor. This is done, first of all, in deed with sharp objects, by drowning, by strangling, with poison, by withholding food and shelter, by leaving someone in the water or in some other danger, whom we were obligated to help, and either could have helped ourselves, or by calling for help.

Secondly, one can do so with words:

(1) By using sarcastic and biting language, thereby revealing one’s own wrath and provoking the wrath of others to such a degree that they will kill. This almost cost Nabal and his household his life (1 Sam 25:10).Murder, definition of

(2) By falsely accusing someone, upon which the death of the accused and of others could follow or does follow. Doeg thus killed eighty-five priests with his accusation (1 Sam 22:18).

(3) By betraying others by word or letter. It is thus that the pious Uriah perished (2 Sam 11:15).

(4) By stirring up others against someone; in this manner the death of the Lord Jesus was required by the people (Matt 27).

(5) By betraying others in times of persecution for the sake of true religion, by which they could be killed or also shall be killed. “…And we ought to lay down our lives for the brethren” (1 John 3:16).

(6) By arguing, which provokes mutual wrath. Having an argument frequently degenerates into fighting and this in turn culminates in murder. “He loveth transgression that loveth strife” (Prov 17:19).

Thirdly, one can sin with his countenance, by looking at someone with a surly, cruel, and wrathful countenance—laughing at him, shaking the head, motioning and threatening with the fist, or with some other spiteful and provocative gestures. Thereby the murderous heart reveals itself and provokes others to wrath and murder. This is to be observed in Cain, Laban, Israel, and in the Jews with reference to Christ.

Fourthly, one can furthermore add to this the spiritual murder of his neighbor, which is done by ministers if they do not warn the ungodly (Ezek 13:18, 22). This is true when one either brings soul-destructive errors and heresies in vogue or promotes them; gives evil examples whereby others are enticed, deceived, or offended; keeps others away from the Word and the practice of religion; or persecutes and resists others for their godliness.

The third major sin is to have a murderous disposition of heart, although this may be restrained by reason, fear for punishment, the restraining power of God, or restraining grace.

To this belongs, first of all, intense and wrenching envy or jealousy. This manifests itself in an inner gnawing, in being grieved if others fare well or even better than we, and if others receive more honor and love than we do personally. This begets unfriendliness both toward those who are doing so well, and against those who show so much honor, love, and favor to the others. The result of this is that we cannot deal with them in love, cannot bear to hear their voice, and cannot see them without being stirred within. We shall search out whether or not we can find fault, and if so, we shall make the most of it; and if we are too sly to do it publicly, we shall secretly deal with them in contempt and by underhanded methods. We are glad if we find someone who hates that person in question and speaks evil of him. We shall laugh and be delighted if the person being envied experiences something which is detrimental to his honor and good. If there are many who do not give heed to their heart and thus do not perceive this hidden serpent, or if there is no opportunity for this envy to manifest itself, one will readily recognize it by its mother, self-love, and sisters, miserliness and ambition. This envy belongs to murder, for one would like to see this person removed, and it occasionally engenders murder. This we observe in Cain (Gen 4), in the patriarchs relative to Joseph (Acts 7:9), and in the priests relative to Christ (Matt 27:18).

Envy is an abominable sin and an offense to all of humanity. People are therefore ashamed of this and conceal it as much as possible.

(1) It corrupts and consumes people’s strength and health. “… but envy is the rottenness of the bones” (Prov 14:30).

(2) It is the cause of all confusion among people. “For where envying and strife is, there is confusion and every evil work” (James 3:16).

(3) It is a work of the flesh—and sin which proceeds from sin, ends in sin, and ends in death. “Now the works of the flesh are manifest, which are these … envyings” (Gal 5:19-21).

(4) It opposes the Holy Spirit, who dwells in the hearts of believers. “Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy” (James 4:5).

(5) It is a devilish sin to have an evil eye, for God is good. It is to accuse God of unrighteousness when He gives things to someone who is not worthy of it and ought not to have it. It is a desire that God be obligated to give the one more than another, a denial of God’s providence, or a refusal to be subject to it. It is tantamount to designating one’s self as a God. “… but who is able to stand before envy” (Prov 27:4).

Secondly, there is hatred. This is a deep-seated anger. At times this proceeds from envy and at others times from wrath, which cannot run its course, but instead is restrained, and one can thus not avenge himself. One will harbor this until time and opportunity are there. Absalom waited about two years before executing his hatred toward Ammon. He who has such hatred is repulsed by the company of the one who is hated, and it is increased when he sees him or hears him speak—and even becomes greater the better the hated person fares. He strives for the demise of this person by slandering, dishonoring, and scorning the person. If he could or would dare to contribute more to his demise, he would do so.

Listen attentively to what God says concerning hatred. “Whosoever hateth his brother is a murderer” (1 John 3:15); “Thou shalt not hate thy brother in thine heart” (Lev 19:17). To this does not belong, however, the hatred against sin and sinners as such. In this manner David hated all vain thoughts and all who hated the Lord (Ps 119:113, 118). The congregation of Ephesus was praised because they hated the works of the Nicolaitans (Rev 2:6).

Thirdly, there is anger. This is good if it correctly pertains to sin and sinners. It is thus stated concerning the Lord Jesus: “And when He had looked round about on them with anger …” (Mark 3:5). However, that anger which is forbidden here is a sinful anger, which is an intense hastiness to do evil to one’s neighbor—a brief moment of frenzy. “Wrath is cruel, and anger is outrageous” (Prov 27:4).

(1) It is murder in God’s sight and very frequently it ends in actual murder. “Whosoever is angry with his brother without a cause shall be in danger of the judgment” (Matt 5:22).

(2) Anger is enumerated among the works of the flesh (Gal 5:20).

(3) Anger prevents all good work and yields nothing but evil fruits. “For the wrath of man worketh not the righteousness of God” (James 1:20).

(4) Anger is the work of fools. “Anger resteth in the bosom of fools” (Eccles 7:9). (5) Anger is a cursed sin. “Cursed be their anger, for it was fierce; and their wrath, for it was cruel” (Gen 49:7).

Fourthly, there is revenge. This is the inclination to retaliate against someone for a wrong actually committed or an imaginary wrong—yes, they are not satisfied with a retribution of a similar degree, but the least wrong which has been done to them is deserving of death in their eyes. This we observe in Lamech who said: “Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt. If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold” (Gen 4:23-24). It is a dreadful sin, for:

(1) It is putting of one’s self in the stead of God, an act of outright opposition toward God, and an accusation against God for not immediately slaying the offender. Yes, such a person is not satisfied if God does it, but his own hand and his power must be observed here; he must execute it himself. God says, “To Me belongeth vengeance, and recompense” (Deut 32:35).

(2) It is to render the devil the opportunity to incline his heart toward all evil according to his will. “Let not the sun go down upon your wrath: neither give place to the devil” (Eph 4:26-27).

(3) As long as someone harbors revenge in his heart, he is not permitted to pray—and if he prays, he is praying against himself. When the Lord Jesus taught His disciples how to pray, He immediately adds: “But if ye forgive not men their trespasses, neither will your Father forgive your trespasses” (Matt 6:15).

(4) It is a sin upon which God pronounces a curse (Gen 49:7).

These are some of the chief sins against this commandment. If someone transgresses this commandment, he brings upon himself the curse which is pronounced upon transgressors of the law. He excludes himself from heaven and makes himself worthy of eternal damnation. “Ye know that no murderer hath eternal life abiding in him” (1 John 3:15); “But the … murderers … shall have their part in the lake which burneth with fire and brimstone: which is the second death” (Rev 21:8).

The Virtues Enjoined

The virtues enjoined in this commandment are the following:

First, there must be love for life. This particularly relates to the life of our neighbor; that is, when we do not begrudge him his life, and rejoice in that he lives and prospers. We shall thus give diligence that his life be preserved, and utilize everything which would be subservient to that end. “Love worketh no ill to his neighbour: therefore love is the fulfilling of the law” (Rom 13:10); “Let no man seek his own, but every man another’s wealth” (1 Cor 10:24).

Secondly, there must be tolerance; that is, any wrong that has been committed must be considered insignificant, and there must be no inclination toward retribution. It ought to be overlooked, as not having been committed, while maintaining a quiet and calm disposition toward him in love. “Forbearing one another, and forgiving one another, if any man have a quarrel against any” (Col 3:13); “… forbearing one another in love” (Eph 4:2).

Thirdly, there must be a seeking after and preservation of peace; that is, we should not tolerate that our heart be displeased in the least degree toward anyone, and to endeavor that the heart of someone else also be thus inclined toward us. We shall then not be offended by someone’s misbehavior toward us, and we shall be no less friendly toward him. “Endeavouring to keep the unity of the Spirit in the bond of peace” (Eph 4:3); “Seek peace, and pursue it” (Ps 34:14); “If it be possible, as much as lieth in you, live peaceably with all men” (Rom 12:18). However peace must not be attained by covering or doing injury to the truth and godliness. “Therefore love the truth and peace” (Zech 8:19); “… righteousness and peace have kissed each other” (Ps 85:10).

Fourthly, meekness is the very opposite of being stern, fretful, and irritable (so that one cannot touch or deal with the person). Rather, to be meek is to be as tender as a mole and as soft as silk, so that it is a delight to have dealings with such a person. It is to have a quiet and dispassionate disposition, and to manifest this by the enduring of wrong, by maintaining a consistently tender disposition, by forgiving wrongdoing as if it had not been committed, and by rendering good for evil—all this so that everyone may be convinced of their wrongdoing and cease doing wrong against us. A meek person is as a smooth beach upon which tempestuous waves break and then gently flow away, interacting, so to speak, in a playful manner with it.

(1) Meekness is an excellent ornament. “Whose adorning … be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price” (1 Pet 3:3-4).

(2) It is the garment of the saints. “Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering” (Col 3:12).

(3) A meek person is fit to serve God and God invites him to seek Him, being especially pleased with such a disposition. “Seek ye the Lord, all ye meek of the earth, which have wrought His judgment” (Zeph 2:3).

(4) This is the foundational virtue from which many other virtues issue forth. The Lord Jesus therefore exemplified this and commanded that this be imitated. “And learn of Me; for I am meek and lowly in heart” (Matt 11:29).

(5) The meek have the promise that “they shall inherit the earth” (Matt 5:5). This does not only imply that they will possess the new heaven and earth after the last judgment, but also now they will have a peaceful portion, and enjoy what is theirs in quietness. People will not rage against such, but much rather will protect them, and if there comes opposition, they will overcome it with meekness. Solomon therefore says: “He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city” (Prov 16:32).

Fifthly, Compassion there must be compassion if people experience some measure of trouble. We must have compassion with such persons and, so to speak, put our shoulder under their burden to help them carry it. We must be inclined to help them, doing so according to our ability, giving them food, drink, and clothing, serving them upon their sickbeds, and seeking to rescue their business. This is a precious disposition. “Blessed are the merciful: for they shall obtain mercy” (Matt 5:7); “Blessed is he that considereth the poor: the Lord will deliver him in time of trouble” (Ps 41:1).

Sixthly, there must be friendliness. The opposite of this is to be gruff, impolite, arrogant, and to speak in a biting and grumbling manner. This is how Cain behaved himself toward Abel, Joseph’s brothers toward Joseph, and Laban toward Jacob. Instead, friendliness is the manifestation of a loving heart, revealing itself in one’s countenance and words. “And the servant of the Lord must not strive; but be gentle unto all men” (2 Tim 2:24).