12/16/2023 0 Comments Thou shalt not kill season 3 cast![]() ![]() If, therefore, the first three commandments in this table refer primarily to deeds the subsequent advance to the prohibition of desire is a proof that the deed is not to be separated from the disposition, and that "the fulfilment of the law is only complete when the heart itself is sanctified" (Oehler). ![]() Quodsi in iis non praevalent omnibus, saltem corde laedunt proximum, cupiendo quae ejus sunt, in quo et invidia proprie consistit.) Quod qui in iis nocere non possunt, saltem lingua nocent, ideo quartum est laesio famae. (Note: Luther has pointed out this mirum et aptum ordinem, and expounds it thus: Incipit prohibitio a majori usque ad minimum, nam maximum damnum est occisio hominis, deinde proximum violatio conjugis, tertium ablatio facultatis. Keil and Delitzsch Biblical Commentary on the Old TestamentThe other Five Words or commandments, which determine the duties to one's neighbour, are summed up in Leviticus 19:18 in the one word, "Love thy neighbour as thyself." The order in which they follow one another is the following: they first of all secure life, marriage, and property against active invasion or attack, and then, proceeding from deed to word and thought, they forbid false witness and coveting. But it seems to the present writer that in Matthew 5:21-47 our Lord is not so much explaining the Jewish law as amplifying it on his own authority - note the repetition of the phrase, "But I say unto you" - and making it mean to Christians what it had not meant to Jews. It has been argued that angry thoughts and insulting words were forbidden by it on the strength of our Lord's comment in the Sermon on the Mount ( Matthew 5:21, 22). Neither the Hebrews, nor the Egyptians, among whom they had so long lived, were addicted to suicide and it is a general rule that laws are not made excepting against tolerably well-known crimes. The casuistic question whether suicide is forbidden under this precept, probably did not occur to the legislator or to the Hebrews of his time. If he does, of his hand will the life taken surely be required. Man is not to shed the blood of his fellow-man. Exceptions appear later on ( Numbers 35:22-25 Deuteronomy 4:42 etc.) but the first thing is to establish the principle. The Israelites are told that to take life is a crime. Here the sin is simply and emphatically denounced, the brevity of the precept increasing its force. The next of kin was the recognised" avenger," upon whom it devolved to hunt out the murderer and punish him. Elsewhere, among tribes and races which had not vet coalesced into states, the law of blood-revenge obtained, and the inquisition for blood became a private affair. In the few places where there was an organised government, and a systematic administration of justice, the State acted on the principle, and punished the murderer capitally. In the world that followed the flood, all races of men had the tradition that only blood could expiate blood. After the flood, the solemn declaration was made, which thenceforward became a universal law among mankind - "Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man" ( Genesis 9:6). ![]() When Cain slew Abel, he could scarcely have known what he was doing yet a terrible punishment was awarded him for his transgression ( Genesis 4:11-14). Our first duty towards our neighbour is to respect his life. Here again is a moral precept included in all codes, and placed by all in a prominent position. Before, however, it made these distinctions, the great principle of the sanctity of human life required to be broadly laid down and so the law was given in the widest possible terms-“Thou shalt not kill.” Exceptions were reserved till later. The Mosaic legislation on the point was differenced from others principally by the care it took to distinguish between actual murder, manslaughter ( Exodus 21:13), death by misadventure ( Numbers 35:23), and justifiable homicide ( Exodus 22:2). In all countries and among all peoples, a natural instinct or an unwritten tradition placed murder among the worst of crimes, and made its penalty death. The “seven precepts of Noah” included one which distinctly forbade the taking of human life ( Genesis 9:6). When God “set a mark upon Cain” ( Genesis 4:15), He marked thereby His abhorrence of the murderer. All written codes forbid murder and in communities which are without written codes an unwritten law condemns it. The security of life is the primary object of government and it has been well said that men originally coalesced into States with a view to self-preservation (Arist., Pol. And of these the first is that of respecting their life. Ellicott's Commentary for English Readers(13) Thou shalt not kill.-From the peculiar duties owed by children to their parents, the Divine legislator went on to lay down those general duties which men owe to their fellow-men. ![]()
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