The sum of this Commandment is, that we should not unjustly do violence to any one. In order, however, that God may the better restrain us from all injury of others, He propounds one particular form of it, from which men's natural sense is abhorrent; for we all detest murder, so as to recoil from those whose hands are polluted with blood, as if they carried contagion with them. Undoubtedly God would have the remains of His image, which still shine forth in men, to continue in some estimation, so that all might feel that every homicide is an offense against Him, (sacrilegium.) He does not, indeed, here express the reason, whereby He elsewhere deters men from murder, i e., by asserting that thus His image is violated, (Genesis 9:6;) yet, however precisely and authoritatively He may speak as a Legislator, He would still have us consider, what might naturally occur to everybody's mind, such as the statement of Isaiah 58:7, that man is our "own flesh." In order, then, that believers may more diligently beware of inflicting injuries, He condemns a crime, which all spontaneously confess to be insufferable. It will, however, more clearly appear hereafter, that under the word kill is included by synecdoche all violence, smiting, and aggression. Besides, another principle is also to be remembered, that in negative precepts, as they are called, the opposite affirmation is also to be understood; else it would not be by any means consistent, that a person would satisfy God's Law by merely abstaining from doing injury to others. Suppose, for example, that one of a cowardly disposition, and not daring to assail even a child, should not move a finger to injure his neighbors, would he therefore have discharged the duties of humanity as regards the Sixth Commandment? Nay, natural common sense demands more than that we should abstain from wrongdoing. And, not to say more on this point, it will plainly appear from the summary of the Second Table, that God not only forbids us to be murderers, but also prescribes that every one should study faithfully to defend the life of his neighbor, and practically to declare that it is dear to him; for in that summary no mere negative phrase is used, but the words expressly set forth that our neighbors are to be loved. It is unquestionable, then, that of those whom God there commands to be loved, He here commends the lives to our care. There are, consequently, two parts in the Commandment, -- first, that we should not vex, or oppress, or be at enmity with any; and, secondly, that we should not only live at peace with men, without exciting quarrels, but also should aid, as far as we can, the miserable who are unjustly oppressed, and should endeavor to resist the wicked, lest they should injure men as they list. Christ, therefore, in expounding the genuine sense of the Law, not only pronounces those transgressors who have committed murder, but also that "he shall be in danger of the judgment who is angry with his brother without a cause; and whosoever shall say to his brother, Raca, shall be in danger of the council; but whosoever shall say, Thou fool, shall be in danger of hell-fire." (Matthew 5:22.) For He does not there, as some have ignorantly supposed, frame t~ new law, as if to east blame upon His Father; but shows the folly and perversity of those interpreters of the Law who only insist on the external appearance, and husk of things, as is vulgarly said; since the doctrine of God must rather be estimated from a due consideration of. His nature. Before earthly judges, if a man have carried a weapon for the purpose of killing a man, he is found guilty of violence; and God, who is a spiritual Lawgiver, goes even further. With Him, therefore, anger is accounted murder; yea, inasmuch as He pierces even to the most secret feelings, He holds even concealed hatred to be murder; for so we must understand John's words, "Whosoever hateth his brother is a murderer," (1 John 3:15;) i.e., hatred conceived in the heart is sufficient for his condemnation, although it may not openly appear.

Thou shalt not kill,.... The following commands begin with the copulative "and", different from the manner in which they are expressed, Exodus 20:17 which joins these together, and them with the preceding ones; hence the law is by some said to be one copulative, and may serve to illustrate a passage in James 2:10.

Thou shalt not kill - Have you not tempted any one, to what might shorten his life? Have you tempted none to intemperance? Have you suffered none to be intemperate under your roof, or in your company? Have you done all you could in every place, to prevent intemperance of all kinds! Are you guilty of no degree of self - murder? Do you never eat or drink any thing because you like it, although you have reason to believe, it is prejudicial to your health? Have you constantly done whatever you had reason to believe was conducive to it? Have you not hated your neighbour in your heart? Have you reproved him that committed sin in your sight? If not, you have in God's account hated him, seeing you suffered sin upon him. Have you loved all men as your own soul? As Christ loved us? Have you done unto all men, as in like circumstances, you would they should do to you? Have you done all in your power to help your neighbours, enemies as well as friends? Have you laboured to deliver every soul you could from sin and misery? Have you shewed that you loved all men as yourself, by a constant, earnest endeavour, to fill all places with holiness and happiness, with the knowledge and love of God?