Deuteronomy 5:17

“The Ten Commandments Recited”· Deuteronomy 5:6–22
Translation
King James Version
Thou shalt not kill.
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KJV (with Strong's)
Thou shalt not kill H7523.
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Complete Jewish Bible
"'Do not murder.
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Berean Standard Bible
You shall not murder.
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American Standard Version
Thou shalt not kill.
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World English Bible Messianic
“You shall not murder.
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Geneva Bible (1599)
Thou shalt not kill.
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Young's Literal Translation
`Thou dost not murder.
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See also
Exodus 20:13Romans 13:9Matthew 5:21Matthew 5:22Genesis 9:6James 2:11Matthew 19:18
In the KJVVerse 5,071 of 31,102 · 16.3%

Study This Verse

Summary

Deuteronomy 5:17, the succinct yet profound sixth commandment, "Thou shalt not kill," serves as a cornerstone of God's moral law, unequivocally establishing the sanctity of human life as a divine imperative. This directive, reiterated to a new generation of Israelites on the cusp of entering the Promised Land, underscores the inherent value of every individual, created in God's image, and forms a foundational principle for a just, peaceful, and God-honoring society, prohibiting the unlawful and intentional taking of human life.

Context

Literary Context

Deuteronomy 5 opens with Moses gathering all Israel to reiterate the covenant made at Horeb (Mount Sinai), emphasizing that these laws were not just for their ancestors but for them, the generation about to inherit the land. The chapter meticulously re-presents the Ten Commandments, beginning with the foundational declaration of God's identity and His deliverance of Israel from Egypt. Following the first five commandments, which primarily concern Israel's relationship with God and respect for authority (parents), Deuteronomy 5:17 introduces the first of the commandments dealing with inter-human relations, specifically the preservation of life. This placement highlights the supreme importance of life within the covenant community, serving as a prerequisite for societal order and well-being, leading into subsequent laws concerning fidelity, property, and truthfulness.

Historical & Cultural Context

The giving of the Law in Deuteronomy occurs approximately 40 years after the initial revelation at Sinai, as the Israelites stand on the plains of Moab, poised to enter Canaan. This generation, largely born in the wilderness, needed to internalize the covenant principles that would govern their lives in the Promised Land. In the ancient Near East, while various legal codes existed (e.g., Code of Hammurabi), the Mosaic Law distinguished itself by its divine origin and its emphasis on the inherent value of human life, not merely as property or a means to an end. The prohibition against killing stood in stark contrast to the often brutal and arbitrary violence prevalent in surrounding cultures, establishing a unique standard for a people set apart by God. This commandment was crucial for establishing a stable, just society, protecting its members from internal strife and ensuring the well-being of the community as they transitioned from nomadic life to settled existence.

Key Themes

The commandment "Thou shalt not kill" profoundly reinforces the sanctity of human life, a theme rooted in the creation account where humanity is uniquely made in the image of God. This principle elevates human life above all other created things, making its unlawful taking a direct affront to the Creator. It is a fundamental expression of covenant faithfulness, as obedience to this law demonstrates Israel's commitment to God's righteous standards and their love for their neighbor, which is a core aspect of the Law's summary. Furthermore, it lays the groundwork for societal justice and order, ensuring the protection of individuals within the community and preventing anarchy. The commandment also implicitly highlights God's sovereignty over life and death, reserving the ultimate authority to Himself, and establishing a moral framework that transcends mere human convention, as seen in the broader context of Deuteronomy's legal framework.

Exposition and Analysis

Key Word Analysis

Kill râtsach' H7523

The Hebrew verb רָצַח (râtsach) is crucial for understanding the precise scope of this commandment. As a primitive root, it properly means "to dash in pieces," but in context, it specifically refers to killing a human being, especially to murder. This term denotes unlawful, premeditated, or malicious killing, often translated as "murder" or "homicide." This distinction is vital because the Old Testament law itself prescribes capital punishment for certain offenses (e.g., Exodus 21:12), allows for self-defense, and regulates warfare. Therefore, Deuteronomy 5:17 is not a blanket prohibition against all forms of taking life, but rather a specific prohibition against the unjust, unauthorized, and often intentional shedding of innocent human blood. It targets the act of murder, whether premeditated or manslaughter, that violates the divine order and the sanctity of human life.

Verse Breakdown

"Thou shalt not kill"

This concise phrase, an apodictic negative command, directly and absolutely prohibits the act of murder. The use of the second person singular "thou" makes it a personal directive to every individual within the covenant community. It is not merely a suggestion or a societal guideline, but a divine command, reflecting God's absolute standard for human conduct. The brevity of the statement emphasizes its foundational nature and universal applicability within the covenant, leaving no room for ambiguity regarding the gravity of the offense. It establishes a fundamental boundary for human behavior, protecting the most precious gift of life.

Literary Devices

The commandment "Thou shalt not kill" employs several potent literary devices. Its primary form is an apodictic law, meaning it is an absolute, unconditional command ("You shall not X"), as opposed to casuistic law ("If X, then Y"). This direct, unqualified prohibition underscores the universal and timeless nature of the command, applying equally to all members of the covenant community without exception. The brevity and starkness of the phrase create a powerful conciseness, making it easily memorable and impactful, conveying the gravity of the directive with minimal words. Furthermore, as a negative command, it sets a clear boundary, defining what is forbidden and thereby establishing a moral baseline for righteous behavior. This negative framing also implicitly highlights the immense value of what is being protected—human life—by strictly forbidding its unjust termination.

Theological and Thematic Connections

The prohibition against murder in Deuteronomy 5:17 is deeply interwoven with the broader theological tapestry of the Old Testament and resonates powerfully throughout biblical revelation. It stems directly from the doctrine of humanity's creation in the image of God, where taking a human life is seen as an assault on God's very likeness and sovereignty. This commandment underscores God's ultimate ownership of life and His demand for justice and righteousness within His covenant people. It is not merely a legalistic rule but an expression of God's character as the giver and sustainer of life, calling His people to reflect His holiness in their interactions. The shedding of innocent blood is consistently presented as a defilement of the land and a grievous sin that cries out for divine judgment, necessitating atonement and purification.

Genesis 9:6Exodus 21:12Numbers 35:16-34

Reflection and Application

The commandment "Thou shalt not kill" extends far beyond the literal act of murder, inviting believers to a profound and holistic reverence for human life in all its forms. It challenges us to examine the attitudes of our hearts, recognizing that hatred, anger, and contempt can be the seeds of violence, as Jesus himself taught. This command calls us to actively promote peace, reconciliation, and justice in our relationships and in society at large. It compels us to advocate for the vulnerable, the marginalized, and the defenseless, from the unborn to the elderly, recognizing the inherent dignity of every person as created by God. Living out this commandment means cultivating a spirit of compassion, forgiveness, and love, actively working against any force or ideology that devalues human life, and striving to be agents of life and flourishing in a world often marked by violence and disregard for others.

Questions for Reflection

  1. How does Jesus' teaching in Matthew 5:21-22 expand our understanding of "Thou shalt not kill," and what implications does this have for our inner lives?
  2. In what ways might we, even unintentionally, devalue human life through our words, attitudes, or inaction in our daily lives?
  3. What practical steps can we take to promote peace, reconciliation, and the protection of vulnerable lives within our communities and globally?
  4. How does understanding God's sovereignty over life and death influence our perspective on difficult ethical issues related to life and dying?

FAQ

Does this commandment prohibit capital punishment, self-defense, or warfare?

The Hebrew word used in Deuteronomy 5:17 is râtsach (רָצַח), which specifically refers to unlawful, premeditated, or malicious killing—what we commonly call murder or homicide. It does not encompass all forms of taking human life. The Old Testament law itself, given by God, distinguishes between murder and other situations. For instance, it prescribes capital punishment for certain offenses, including murder itself (Exodus 21:12), and establishes cities of refuge for accidental killing (Numbers 35:9-34). Self-defense, particularly when one's life is in danger, is also implicitly permitted in certain contexts (e.g., Exodus 22:2-3). Furthermore, God commanded and regulated warfare for Israel in specific circumstances (Deuteronomy 20). Therefore, "Thou shalt not kill" primarily prohibits the unjust, unauthorized, and malicious taking of an innocent human life, rather than every instance where a life is taken.

Christ-Centered Fulfillment

The ultimate fulfillment of the commandment "Thou shalt not kill" is found in Jesus Christ, who not only perfectly embodied its spirit but also expanded its scope to encompass the very intentions of the heart. While the Old Covenant prohibited the outward act of murder, Jesus, in His Sermon on the Mount, revealed that hatred and anger towards a brother are tantamount to murder in God's eyes (Matthew 5:21-22). He called His followers to a radical love that extends even to enemies (Matthew 5:44), demonstrating that true obedience to this commandment is not merely the absence of violence but the active presence of love and reconciliation. Christ, the Lamb of God, willingly laid down His own life, not to take life, but to give it abundantly (John 10:10), offering forgiveness to those who crucified Him. Through His sacrifice, He broke the power of sin and death, enabling believers, by the power of the Holy Spirit, to live lives characterized by love, peace, and the preservation of life, reflecting the very nature of God, who is love (1 John 4:8). Thus, the New Covenant calls us not just to refrain from murder, but to actively pursue life, peace, and the flourishing of all humanity, mirroring the life-giving work of our Savior.

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Public-domain commentary

Matthew Henry

From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 5:6–22.

1662–1714 · 17 verses
Passage under commentDeuteronomy 5:6–22

Here is the repetition of the ten commandments, in which observe, 1. Though they had been spoken before, and written, yet they are again rehearsed; for precept must be upon precept, and line upon line, and all little enough to keep the word of God in our minds and to preserve and renew the impressions of it. We have need to have the same things often inculcated upon us. See Phi 3:1. 2. There is some variation here from that record (Ex. 20), as there is between the Lord's prayer as it is in Mt. 6 and as it is Lu. 11. In both it is more necessary that we tie ourselves to the things than to the words unalterably. 3. The most considerable variation is in the fourth commandment. In Ex. 20 the reason annexed is taken from the creation of the world; here it is taken from their deliverance out of Egypt, because that was typical of our redemption by Jesus Christ, in remembrance of which the Christian sabbath was to be observed: Remember that thou wast a servant, and God brought thee out, Deu 5:15. And Therefore, (1.) "It is fit that thy servants should be favoured by the sabbath-rest; for thou knowest the heart of a servant, and how welcome one day's ease will be after six days' labour." (2.) "It is fit that thy God should be honoured by the sabbath-work, and the religious services of the day, in consideration of the great things he has done for thee." In the resurrection of Christ we were brought into the glorious liberty of the children of God, with a mighty hand and an outstretched arm; therefore, by the gospel-edition of the law, we are directed to observe the first day of the week, in remembrance of that glorious work of power and grace. 4. It is added in the fifth commandment, That it may go well with thee, which addition the apostle quotes, and puts first (Eph 6:3), that it may be well with thee, and that thou mayest live long. If there be instances of some that have been very dutiful to their parents, and yet have not lived long upon earth, we may reconcile it to the promise by this explication of it, Whether they live long or no, it shall go well with them, either in this world or in a better. See Ecc 8:12. 5. The last five commandments are connected or coupled together, which they are not in Exodus: Neither shalt thou commit adultery, neither shalt thou steal, etc., which intimate that God's commands are all of a piece: the same authority that obliges us to one obliges us to another; and we must not be partial in the law, but have respect to all God's commandments, for he that offends in one point is guilty of all, Jam 2:10, Jam 2:11. 6. That these commandments were given with a great deal of awful solemnity, Deu 5:22. (1.) They were spoken with a great voice out of the fire, and thick darkness. That was a dispensation of terror, designed to make the gospel of grace the more welcome, and to be a specimen of the terrors of the judgment-day, Psa 50:3, Psa 50:4. (2.) He added no more. What other laws he gave them were sent by Moses, but no more were spoken in the same manner that the ten commandments were. He added no more, therefore we must not add: the law of the Lord is perfect. (3.) He wrote them in two tables of stone, that they might be preserved from corruption, and might be transmitted pure and entire to posterity, for whose use they were intended, as well as for the present generation. These being the heads of the covenant, the chest in which the written tables were deposited was called the ark of the covenant. See Rev 11:19.

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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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