Exodus 20:13Meaning & Commentary from the Church Fathers

However, he who speaks ill of you or does evil shall face repercussions—eternal suffering; as Christ stated, "Whoever says to his brother, ‘You fool!’ shall be in danger of hellfire" (Matthew 5:22).

Thus, if you are capable of eradicating evil and fostering a spirit of blessed humility within yourself, honor Christ, your teacher and co-redemptor in virtues, for without Him, as we understand, we are unable to perform any good works. If you find it difficult to be free of anger, then turn the blame on yourself during those moments, and seek repentance before God and from those whom you have wronged through your words or actions. For whoever turns away from sin early will not see it fully realized; neglect for small failings may lead to grave sins (Sirach 19:1).

Scripture warns of their fate: "If any one shall seduce one of these little ones who believe in Me, it is not for him, let the millstone of an ass be turned upon his neck, and he shall sink into the abyss of pestilence" (Matthew 18:6). Murder can occur not only through direct actions but also through counsel, support, persuasion, or agreement. Additionally, all the vices that lead to murder, such as pride, envy, hatred, and greed, stand in opposition to this commandment.

Additionally, any individual who wishes harm upon their neighbor or takes pleasure in another's misfortune is in violation of this commandment. This applies to those who resent or feel disturbed by another's success, who hold animosity towards others while desiring revenge, and those who have not extended or sought forgiveness. Those who drive away the needy with curses, administer harmful herbs to induce miscarriage, associate with wicked individuals, instigate scandals or incite conflict, physically assault someone, or unjustly chastise another out of anger instead of love also engage in sin. Moreover, misusing the protection of a teacher, judge, doctor, priest, clergyman, bishop, or any authority figure without deserving that protection, or leading others to do so, also reflects a breach. Lastly, anyone harming themselves through excessive indulgence, drunkenness, or immoral actions further falls under this admonition.

In addition to direct, justifiable murder using any means, the following actions may also be classified as such offenses: when a judge knowingly condemns an innocent person; when someone shelters or releases a murderer, thus permitting further killings; when an individual could save a neighbor from death but chooses not to, as when a wealthy person allows a less fortunate individual to perish from hunger; when someone unduly burdens their subordinates with hardships and cruel punishments, hastening their demise; and when an individual shortens their life through excessive indulgence or other vices (intentional murder also encompasses abortion and advising others to procure an abortion). Why is suicide considered a grave sin? Suicide is regarded as a most egregious form of murder. If it is unnatural to take the life of another, it is even more so to take one's own life. Our existence is not our own possession; it belongs to God, who granted it to us. Why is jousting seen as a serious sin? Jousting is problematic because the resolution of disputes is the responsibility of the governing authority, yet a jousting participant knowingly risks their life and their opponent's life in a contest. Jousting encompasses three serious offenses: defiance of authority, murder, and suicide. What constitutes spiritual murder? Beyond physical murder, there exists spiritual murder. This includes the act of leading another to unbelief or into sin, thus endangering their soul. The Savior states: Whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck and he were drowned in the depths of the sea (Matthew 18:6). What other actions can be classified as murder? There are subtle forms of murder. This offense comprises all actions and words that disrupt the peace and safety of another unjustly and includes inner hatred, even if concealed. Anyone who hates his brother is a murderer (1 John 3:15). How should we conduct ourselves to honor the sixth commandment? Since we are instructed to refrain from harming our neighbor’s life, we are also obligated to safeguard their life and well-being as much as we can. In this regard, we should assist the poor, care for the sick, comfort the grieving, support the afflicted, interact gently, lovingly, and upliftingly with all people, reconcile with the angry, forgive transgressions, and perform good deeds for our adversaries.

If you have struck a woman leading to her losing her child. If a woman has chosen to terminate her pregnancy. All these actions and similar deeds are deemed forms of murder and are rigorously evaluated according to the established canons.

It also outlines that if an ox has a history of aggression and its owner fails to control it, leading to the death of a person, the animal is to be stoned, and the owner is to be executed (Ex. 21:29). The Ten Commandments are reiterated through Moses in Deuteronomy 5, and later in the same discourse, the lawgiver states: ‘When the Lord your God brings you into the land you are entering to possess and drives out before you many nations... and the Lord your God delivers them to you, you must utterly destroy them. Show them no mercy and do not make any treaty with them’ (Deuteronomy 7:1-2). Furthermore, it is commanded that ‘you shall destroy all the nations the Lord your God hands over to you; do not let your eyes pity them’ (Deuteronomy 7:16). The lawgiver's address continues up to chapter 27, and regarding warfare, it declares: ‘In the cities of those nations the Lord your God gives you to possess, do not leave alive anything that breathes, but obliterate them completely’ (Deuteronomy 20:16-17). Where, then, is the prohibition against killing? It is clear that this commandment does not forbid war or capital punishment but explicitly prohibits murder motivated by malice or self-righteousness.

Our critics may respond, ‘We do not recognize the Jewish laws as the will of God; we only uphold the teachings of the Savior.’ But if that is the case, why reference the commandment from the Old Testament? One might be an unbeliever, yet honesty should prevail, even when defining truth becomes ambiguous in unbelief. How can one accept Christ while rejecting Moses, especially when the Lord stated: ‘If you believed Moses, you would believe Me, for he wrote of Me. But if you do not believe his writings, how will you believe My words?’ (John 5:46-47). Specifically, those condemned to death for dishonoring their parents are recognized by Christ as God’s commandments: ‘Why do you transgress the commandment of God for the sake of your tradition? For God commanded, ‘Honor your father and mother’; and, ‘He who speaks evil of father or mother, let him be put to death’ (Matthew 15:3-4; Mark 7:10-13). In response to the question of whether I think someone who insults their parents should be executed, the answer is no. What is evident from the Scriptures is that the commandment ‘Thou shalt not kill’ does not prohibit war or capital punishment but only unauthorized killing. This is the first point. Secondly, it is apparent that the Lord commanded His people in the Old Testament to engage in wars of devastation and to execute individuals for serious offenses. Lastly, Christ acknowledges these Old Testament laws as divine commandments.

Do these commandments hold any significance for the Church of the New Testament? We assert that they are not binding. The Old Testament Church functioned as a state, confined to a specific geographical area and people, while the New Testament Church represents a spiritual kingdom rather than a state. Consequently, matters of war, capital punishment, and all forms of coercive judgment are within the realm of governance. Some reference Christ’s pardon of the woman accused of adultery as a repeal of the death penalty that she faced under Mosaic law (Lev. 20:10). However, this interpretation reflects a misunderstanding of Scripture. The Lord acted in accordance with the Mosaic law, as articulated in Deuteronomy 17: ‘A person shall not be put to death on the testimony of a single witness; rather, the hands of the witnesses shall be the first to strike him down, and afterward the hands of all the people’ (Deuteronomy 17:6-7). It is also required that both witness and judge must be free from the same sin, as illustrated in the book of Daniel (Dan. 13:46). In strict adherence to this law, the Lord challenged those who brought the adulteress: ‘Let him who is without sin among you throw the first stone at her’ (John 8:7). When they were ‘convicted by their conscience’ (John 8:9) and departed, He then asked: ‘Woman, where are your accusers? Has no one condemned you?’ (John 8:10). After she indicated that there were no accusers, He released her with the instruction, ‘Go and sin no more’ (John 8:11). Many who cite the sixth commandment selectively choose what aligns with their views from God’s Word. Yet, the Church clearly teaches on the nature of killing in warfare, as articulated in the canonical letter from St. Athanasius the Great to Ammon the monk, which was affirmed by the Sixth Ecumenical Council. To conclude, the Church, or rather the Holy Spirit through her, teaches: ‘In various life situations, distinctions arise based on specific circumstances; thus, it is not permissible to kill, yet it is lawful and commendable to strike down enemies in battle. Honor is bestowed upon those brave in combat, with monuments erected to celebrate their valor. Therefore, what is forbidden in one context may be permitted in another, depending on the time and circumstances. The same applies to human intimacy; blessed is the one who, in youth, enters into union for procreation, while those who engage for greed face the consequences outlined by the apostles. Personal murder is condemned due to its arbitrary and hateful nature, but killing an enemy during war is permitted and justified.’