Why does the Bible allow killing in war but forbid murder in the Ten Commandments?

1. Distinguishing “Murder” from Legitimate Killing

The Ten Commandments contain the well-known prohibition: “You shall not murder” (Exodus 20:13). In the original Hebrew text, the word used is “rasah,” connoting an unlawful taking of a human life, implying malice or negligence. By contrast, there are biblical contexts in which taking a life—such as in war or as part of judicial sentencing—does not fall under this same prohibition. This is not a contradiction; rather, it reflects a distinction between murder (the intentional, unjust killing of the innocent) and the authorized, sometimes judicial act of ending life under specific conditions.

Scripture presents God as sovereign over life and death (Deuteronomy 32:39). Therefore, in war contexts commanded or allowed by God in the Old Testament, the purpose was often tied to the administration of justice or fulfilling divine judgment. These circumstances differ from the unjust, deliberate, personal violence condemned by the sixth commandment.

2. The Theological Foundation of “You Shall Not Murder”

In Exodus 20:13, God provides the commandments within the broader covenant between Him and Israel. Murder, from a biblical perspective, violates the divine image in humanity (Genesis 1:27) and disrupts the social and moral order that God intends for people to uphold (Genesis 9:6). This remains a timeless precept against personal acts of violence motivated by hatred, vengeance, or other wrongful impulses.

When Scripture forbids murder, it addresses moral transgressions—those rooted in rebellion against God's character of love and justice (Proverbs 6:16–17). Thus, murder is wrong because it desecrates human life, which God has gifted and designed.

3. Warfare in the Old Testament Context

At various points in Israel’s history, war was either commanded or allowed by God for the nation’s preservation (Deuteronomy 20:1–4) and to carry out divine judgment against deeply corrupt nations (Genesis 15:16; Deuteronomy 9:4–5). These wars often served specific historical and redemptive functions:

• Divine Judgment: The Canaanite cultures, for instance, practiced extreme moral corruption, including child sacrifice (Leviticus 18:21, Deuteronomy 12:31). The conquest served as both a judgment and a means of securing the promised land for Israel.

• National Protection: Wars against aggressors (e.g., Amalekites in Exodus 17), or in defense of territory and survival, were distinct from personal murder because they were undertaken for collective security under God’s directive.

• Deeply Contextual to Israel’s Theocracy: Ancient Israel’s governance was a theocracy, wherein civil and religious law intertwined under God’s guidance. Instructions for war were sometimes specific to that covenant arrangement (Joshua 1:1–6), ensuring the nation’s formation in preparation for the coming Messiah.

4. Hebrew Terminology and Biblical Language

Exodus 20:13 states “You shall not murder,” employing the Hebrew term “rasah.” This is key to understanding that the sixth commandment does not forbid all acts of taking life (e.g., capital punishment, self-defense, or certain wars permitted by God). Instead, it speaks against the unlawful shedding of innocent blood.

In other places, the broader Hebrew word often translated as to “kill” (e.g., “harag”) can indicate the justifiable taking of life, such as in war or self-defense contexts (Numbers 35:27–28). Recognizing these nuances prevents the misconception that the Bible contradicts its own moral code.

5. Historical-Archaeological Corroboration

Archaeological findings provide insight into the Old Testament narratives involving warfare:

• The Tel Dan Stele (9th century BC) references the “House of David,” corroborating the historical existence of Israel’s monarchy and the battles they faced.

• The Moabite Stone (Mesha Stele) records conflicts between Moab and Israel (2 Kings 3), reflecting the broader cultural practice of warfare in the region.

These extra-biblical inscriptions confirm that Israel fought real, historically documented wars, demonstrating that biblical narratives are not mythical inventions. Rather, they fit within the known ancient Near Eastern environment where God’s people had to defend themselves and sometimes serve as instruments of His judgment.

6. Judicial and Moral Principles in the Old Testament Law

The Old Testament legal code, including provisions for war, had important checks and balances:

• Cities of Refuge (Numbers 35:9–34): These protected individuals who had killed accidentally, ensuring due process and distinguishing manslaughter from murder.

• Limited Warfare Instructions (Deuteronomy 20:10–12): This required offers of peace before besieging cities and laid out conditions to minimize unnecessary bloodshed.

Such guidelines underscore that the taking of life—even in war—was regulated by ethical principles. The law aimed to reflect God’s righteousness rather than enable arbitrary violence.

7. The New Testament Perspective

The New Testament maintains the moral principle against murder:

• James 4:1–2 attributes fights and murders to sinful desires.

• 1 Peter 4:15 echoes: “None of you should suffer as a murderer…”—reinforcing that deadly violence prompted by illicit motives is forbidden.

However, legitimate authority to wield the sword for justice is recognized in Romans 13:1–4, where governing authorities are depicted as “God’s servant, an agent of retribution to the wrongdoer.” This affirms continuity with the Old Testament principle that not all killing is murder; some acts, within just governance, serve to restrain evil.

Notably, John the Baptist addresses Roman soldiers in Luke 3:14, urging them not to commit extortion or false accusations—yet he does not tell them to abandon their profession, suggesting there can be a legitimate role for soldiers exercising proper force.

8. Moral Consistency Throughout Scripture

The Bible consistently presents God as valuing life while also maintaining justice. The provision for war, when instituted or allowed by God, always coincides with a larger context of eradicating extreme evil, defending the innocent, or fulfilling specific divine judgments (1 Samuel 15:2–3). These events happened in particular historical circumstances under God’s direct command, distinct from individuals taking life for personal gain or revenge.

The overarching teaching is that all life belongs to the Creator. Any taking of life must align with His perfect justice and holiness. Where God’s Word allows war, it is strictly regulated and never contradicts the moral prohibition against deliberate, unjustified murder.

9. Application for Understanding Today

When modern readers question how Scripture can forbid murder yet allow certain war scenarios, it helps to recall:

1. Different Contexts: Scripture differentiates private violence (murder) from state-sanctioned warfare aimed at justice or defense.

2. Divine Authority: Life-and-death decisions belong ultimately to God; in the ancient theocracy of Israel, specific commands for war were part of God’s covenant dealings with His people.

3. Continuing Ethical Principles: The Bible demands that any use of force meet the criteria of justice, guided by reverence for God’s image in humanity.

These principles can inform modern discussions of ethics and warfare, even in vastly different cultural settings. They also highlight that the command “You shall not murder” is preserved universally: it is unwavering in prohibiting malicious killing, while acknowledging certain tightly restricted conditions in which lethal force may serve a legitimate purpose.

10. Concluding Perspective

Biblical teaching does not permit random or unjust violence. The command “You shall not murder” (Exodus 20:13) stands as an expression of God’s character. Meanwhile, the ancient sanction of war in specific contexts served redemptive, judicial, and protective purposes aligned with divine law.

Archaeological records and the broader historical setting confirm that the conflicts described in Scripture match real events, further supporting the historical reliability of these accounts. Through a proper understanding of terms, contexts, and covenant arrangements, there is no contradiction. The Bible consistently preserves the sanctity of life, recognizing that God alone has ultimate authority over life and death.