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urder but sanctions killing in legitimate battle 30 31 the old testament often praises the exploits of soldiers against enemies in battle one of david s mighty men is credited with killing eight hundred men with the spear 32 and abishai is credited with killing three hundred men 33 the 613 mitzvot extend the notion of lawful killing to the nations that inhabited the promised land commanding to exterminate them completely deuteronomy 20 10 18 establishes rules on killing civilians in warfare the population of cities outside of the promised land if they surrender should be made tributaries and left alive 20 10 11 those cities outside of the promised land that resist should be besieged and once they fall the male population should be exterminated but the women and children should be left alive 20 12 15 of those cities that were within the promised land however everybody was to be killed 11 justified killing intruder in the home at night edit as described in the torah the ancient understanding of the prohibition of murder made an exception for legitimate self defense a home defender who struck and killed a thief caught in the act of breaking in at night was not guilty of bloodshed if a thief is caught breaking in and is struck so that he dies the defender is not guilty of bloodshed but if it happens after sunrise he is guilty of bloodshed 34 a man s house is his castle and god s law as well as man s sets a guard upon it he that assaults it does so at his peril matthew henry henry m 1706 commentary on the whole bible volume i genesis to deuteronomy christian classics ethereal library jewish doctrine edit further information judaism and violence and peace and war in judaism rabbinic judaism views the shedding of innocent blood very seriously and lists murder as one of three sins along with idolatry and sexual immorality that fall under the category of yehareg ve al ya avor meaning one should let himself be killed rather than violate it 35 jewish law enumerates 613 mitzvot or commandments including prohibition of murder and a number of other commandments related to the preserving of human life and administration of justice in cases of shedding of innocent blood 482 don t commit murder exodus 20 13 483 don t accept ransom for life of the murderer numbers 35 31 484 exile an accidental murderer numbers 35 25 485 don t accept ransom from him numbers 35 32 486 don t kill the murderer before trying him numbers 35 12 487 save the pursued at the cost of the life of the pursuer deuteronomy 25 12 488 don t show pity for the pursuer numbers 35 12 489 don t stand idly by when you can save a life leviticus 19 16 490 set aside cities of refuge for those who commit accidental homicide deuteronomy 19 3 491 break the neck of the calf by the river in ritual following unsolved murder deuteronomy 21 4 492 don t till by that river or sow there deuteronomy 21 4 493 don t cause loss of human life through negligence deuteronomy 22 8 494 build a parapet in roof of house deuteronomy 22 8 495 don t mislead with advice which is a stumbling block leviticus 19 14 496 help a man remove the load from his beast which can no longer carry it exodus 23 5 497 help him load his beast deuteronomy 22 4 498 don t leave him in a state of confusion and go on your way deuteronomy 22 4 sefer hamitzvot by maimonides on the subject of manslaughter thou shalt not kill the rabbinic authority nachmanides was one of the few who enumerated a negative commandment prohibiting this lesser offense 36 life is considered very precious even sacred by jewish teaching the talmud cites the prohibition of shedding innocent blood in genesis 9 6 as the reason why the death penalty should be carried out against non jews as well as jews and while faithful jews are required to obey 613 mitzvot gentiles are only obliged to obey the seven noahide laws which include the prohibition of murder and establishment of a justice system to administer law honestly 37 rabbi dr azriel rosenfeld offers a representative modern summary of jewish teaching regarding the command not to murder chapter 68 murderer and protection of life rotze ach u shemiras nefesh it is forbidden to murder as it says you shall not murder exodus 20 13 deuteronomy 5 17 a murderer must be put to death as it says he shall be avenged exodus 21 20 see leviticus 24 17 21 it is forbidden to accept compensation from him instead as it says you shall not take redemption for the life of a murderer and there shall be no atonement for the blood that was spilled except the blood of him that spilled it numbers 35 31 33 it is forbidden to execute a murderer before he has stood trial as it says and the murderer shall not die until he stands before the congregation for judgment numbers 35 12 however we are commanded to prevent an attempted murder by killing the would be murderer if necessary and it is forbidden to refrain from doing so as it says and you shall cut off her hand you shall not be merciful deuteronomy 25 12 and similarly for attempted fornication as it says if the man seizes her and lies with her just as a man rises up against his friend and murders him so is this thing deuteronomy 22 26 it is forbidden to refrain from saving life when it is in one s power to do so as it says you shall not stand on your friend s blood leviticus 19 16 rabbi dr azriel rosenfeld 38 in the talmud genesis 9 5 is interpreted as a prohibition against killing oneself and genesis 9 6 is cited in support for the prohibition of abortion 39 according to the mishnah older part of the talmud it is said of hillel the elder that he saw a skull that was floating on top of the water and he said to it since you drowned others others drowned you and in the end those that drowned you will be drowned 40 from rabbi tarfon and rabbi akiva it is stated in the mishnah if we were on the sanhedrin nobody would have ever been executed 41 according to conservative rabbi louis ginzberg every slain man who because of murdering died before their time shall stay in outer part of sheol until the course of the time predestined them is run 42 new testament doctrine edit see also biblical law in christianity the new testament is in agreement that murder is a grave moral evil 43 and maintains the old testament view of bloodguilt 44 but jesus himself expands upon the commandment do not kill by admonishing against any experience of anger against another being met by any action other than forgiveness 45 the new testament depicts jesus as explaining that murder as well as other sins comes from the heart for out of the heart come evil intentions murder adultery sexual immorality theft false witness slander matthew 15 19 nrsvue the new testament acknowledges the just and proper role of civil government in maintaining justice 46 and punishing evildoers even to the point of bearing the sword 47 one criminal on the cross contrasts his death as due punishment with jesus death as an innocent man 48 when jesus appeared before pilate both pilate 49 and the crowd 50 recognize the principles of bloodguilt the profession of soldier is used as a metaphor by paul exhorting the ephesians to put on the full armor of god 51 cornelius the roman centurion is portrayed as a righteous and god fearing man 52 jesus praises the faith of a roman centurion on the occasion of healing the centurion s servant and states that he has not found such great faith even in israel 53 when john the baptist was preaching repentance and baptizing penitent sinners in the jordan river soldiers came to john and asked for specific instructions regarding their repentance john did not demand that the soldiers renounce their profession although they did not present themselves as having killed but exhorted them to be content with their pay 54 soldiers also asked him and we what should we do he said to them do not extort money from anyone by threats or false accusation and be satisfied with your wages luke 3 14 nrsvue jesus was not condoning violence as the very next verse confirms it was to satisfy the prophecy of isaiah 53 when he told his disciples to buy a sword if they do not have one now if you have a purse take it and also a bag and if you don t have a sword sell your cloak and buy one 55 jesus was quick to correct peter for the improper use of the sword in cutting off the ear of the high priest s servant then jesus said to him put your sword back into its place for all who take the sword will die by the sword do you think that i cannot appeal to my father and he will at once send me more than twelve legions of angels matthew 26 52 53 nrsvue catholic doctrine edit this commandment demands respect for human life and is more accurately translated as thou shalt not murder killing may under limited circumstances be justified within catholicism 56 the basis of all catholic teaching about the fifth commandment is the sanctity of life which is often contrasted with the quality of life to some extent 57 58 59 60 the church is actively involved in the public debates over abortion capital punishment and euthanasia and encourages believers to support legislation and politicians it describes as pro life 61 with regard to this commandment the roman catechism states in its development our lord himself points out its twofold obligation the one forbidding to kill the other commanding us to cherish sentiments of charity concord and friendship towards our enemies to have peace with all men and finally to endure with patience every inconvenience which the unjust aggression of others may inflict 62 abortion edit main article catholic church and abortion according to the catechism of the catholic church human life is sacred because from its beginning it involves the creative action of god and it remains for ever in a special relationship with the creator who is its sole end god alone is the lord of life from its beginning until its end no one can under any circumstance claim for himself the right directly to destroy an innocent human being the deliberate murder of an innocent person is gravely contrary to the dignity of the human being to the golden rule and to the holiness of the creator the law forbidding it is universally valid it obliges each and everyone always and everywhere the sixth commandment forbids direct and intentional killing as gravely sinful the murderer and those who cooperate voluntarily in murder commit a sin that cries out to heaven for vengeance 63 the catechism states that abortion is a grave moral evil because the act takes an innocent human life human life must be respected and protected absolutely from the moment of conception from the first moment of his existence a human being must be recognized as having the rights of a person among which is the inviolable right of every innocent being to life 64 capital punishment edit main article catholic church and capital punishment legitimate defense is depicted as justifiable even if the defender deals his aggressor a lethal blow however a person should not use more force than necessary to repel an attack the legitimate defense of persons and societies should not be considered as an exception to the prohibition of murdering the innocent the preservation of innocent life is seen as the intended outcome injury or death to the aggressor is not the intended outcome it is the unfortunate consequence of using necessary force to repel an imminent threat 65 legitimate defense can be not only a right but a grave duty for one who is responsible for the lives of others 66 the catechism says the defense of the common good requires that an unjust aggressor be rendered unable to cause harm for this reason those who legitimately hold authority also have the right to use arms to repel aggressors against the civil community entrusted to their responsibility 67 the catechism teaches that legitimate public authority has the right and duty to punish criminals proportionally to the gravity of the offense to safeguard the public good nonlethal means are preferred if these are sufficient to defend and protect people s safety recourse to the death penalty was not excluded in the past in august 2018 the congregation for the doctrine of the faith with the approval of pope francis changed paragraph 2267 of the catechism of the catholic church and declared that the death penalty is always regarded as inadmissible 68 69 an ohio prosecutor publicly declared that he disagrees with that 70 while catholic us scholars drafted an appeal against the change and declared it scandalous 71 recourse to the death penalty on the part of legitimate authority following a fair trial was long considered an appropriate response to the gravity of certain crimes and an acceptable albeit extreme means of safeguarding the common good today however there is an increasing awareness that the dignity of the person is not lost even after the commission of very serious crimes in addition a new understanding has emerged of the significance of penal sanctions imposed by the state lastly more effective systems of detention have been developed which ensure the due protection of citizens but at the same time do not definitively deprive the guilty of the possibility of redemption 72 in february 2016 pope francis called for the suspension of the death penalty for the duration of the holy year because modern means existed to efficiently repress crime without definitively denying the person who committed it the possibility of rehabilitating themselves 73 suicide euthanasia health intoxication edit catholic teaching strictly prohibits euthanasia and suicide as violations of the commandment you shall not kill 74 the church views life and health as precious gifts from god so adherents are encouraged to avoid excess of food tobacco alcohol and medications endangering others with excess speed or drunkenness on the roadway incurs grave guilt 75 the use of drugs except on strictly therapeutic grounds is a grave offense clandestine production and trafficking in drugs constitute direct co operation in evil 76 war and self defense edit thou shall not kill jesus figure mourns on the battlefield world war i the catholic catechism urges prayer for the avoidance of war all citizens and governments are obliged to work toward the avoidance of war however it recognizes that governments cannot be denied the lawful right to self defense once all peace efforts have failed the use of legitimate defense by a military force is considered grave and therefore subject to rigorous considerations of moral legitimacy elements of just war theory are explicitly enumerated in the catechism 77 the damage inflicted by the aggressor on the nation or community of nations must be lasting grave and certain all other means of putting an end to it must have been shown to be impractical or ineffective there must be serious prospects of success the use of arms must not produce evils and disorders graver than the evil to be eliminated the power of modern means of destruction weighs very h...