Why it is Best to Consider Yourself a Murderer

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Why it is best to consider yourself a murderer.


In the end, knowing that you are a murderer at heart opens the door to salvation.


“You have heard that it was said to the people long ago, ‘Do not murder, and anyone who murders will be subject to judgment.’ But I tell you that anyone who is angry with his brother will be subject to judgment. Again, anyone who says to his brother, ‘Raca,’ is answerable to the Sanhedrin. But anyone who says, ‘You fool!’ will be in danger of the fire of hell.[1]

“You have heard that it was said, ‘Eye for eye, and tooth for tooth.’ But I tell you, Do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also. And if someone wants to sue you and take your tunic, let him have your cloak as well. If someone forces you to go one mile, go with him two miles. Give to the one who asks you, and do not turn away from the one who wants to borrow from you.[2]

“You have heard that it was said, ‘Love your neighbor and hate your enemy.’ But I tell you: Love your enemies and pray for those who persecute you, that you may be sons of your Father in heaven.[3] (RSV)


 What do you do when someone hits you, bumps you, insults you, or hurts you in any way? Or, make it simple, what do you think of the person who cuts you off in traffic?

When Jesus preached the Sermon on the Mount he ushered in a new kingdom that turned the whole world upside down and inside out.[4] In his message he raises the standard of inter-relational ethics to impossible standards; well, at least impossible without God, but that is his point. He exposes the natural tendencies of the human heart and critiques the best that man can do with the help of laws to contain those natural impulses. Finally, he requires new attitudes that can only be found in the heart of a person who knows the love and grace of God and who has been transformed and equipped to live and love as a new creation.

Our normal human tendency, when we are slapped, is to escalate the violence. An accidental bump in the marketplace or an inadvertent word becomes an offense which leads to a grudge and becomes a feud which is passed on to the generations. The response to a slap is to find a baseball bat which leads to a bigger stick, and then a gun and finally, in the end, to murder. Murder leads to murder, family hates family, clan hates clan, and nations go to war long past the point where the original bump in the marketplace has passed into legend.

Understanding this natural tendency, God gave the ancient Israelites a higher standard of justice. In Exodus 21, the chapter right after the presentation of the Ten Commandments, God lays out a system of justice that was often summarized with verses 23 and 24, “But if there is harm, then you shall pay life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, stripe for stripe.” (ESV) Although the imagery is slightly gory, this simple statement is the starting point for any contemplation of justice. Rather than having an offense escalate, any system of justice should maintain a balanced system where the recompense for an offense is proportional and also satisfies the circumstance so there is no ongoing escalation of uncontrolled “repayments.”[5]
Jesus points to this view of the law as a useful starting point to overturn the self-righteousness of man. If someone hurts us, under the law, we want to pat ourselves on the back and say that we only took back what we deserved. “He slapped me, I slapped him. We’re even.”[6] At one level this is just; but Jesus has something so much greater in mind. In our normal, law-less mode we are slapped and we want to destroy our neighbor. Under the law we are slapped and after a slap back, we walk away hating each other. In the upside-down kingdom, Jesus wants us, when we are slapped, to return utter vulnerability in the hope that our response of grace will lead to a restored and improved relationship.

Jesus wants to set a new standard and a new goal. He wants the standard to be love matching God’s love and the goal to be new-found and restored relationship. In our natural state the goal is destruction and there is no hope of restoration or relationship, in fact, we don’t even seek it. Under the law we are slapped and we want to terminate the relationship on equal terms. The goal is to walk away hating each other but at least not making things worse. The best we can hope for is, “He slapped me, I slapped him, we’re even… the jerk.”

But in the upside-down kingdom Jesus wants us, in the face of an offense, to respond with love and get as compensation … nothing. Moreover, he wants us to offer more than what is expected or required. Instead of justice that is even[7], when someone hits us, he wants us to offer the other cheek also.

Let’s ponder why Jesus uses the image of a slap. Being slapped in the face is more than just painful, it is a challenge or an insult. It is an intimate gesture and a personal affront. Jesus raises the bar, using an image of a destruction of fellowship that is face to face, deliberate and coldly unavoidable. We know who struck us and we know the slap was delivered with a purpose. In return, the Godly response is not only that we don’t return the slap, which would be “just” under the law, but we don’t even try to defend ourselves against the indignity. We don’t seek to defend ourselves, because we have a new goal – restoration.

When someone strikes us, or insults us, or shuns us, or hurts us in any way, we are immediately placed at a relational crossroads. Our response will either end the relationship (or start down that road) or restore the relationship. Instead of being satisfied with the end of relationship, turning the other cheek means that we chase down the person who struck us and offer them a chance to try again and to not strike the other cheek. Our driving passion is to restore the relationship through the love of God with no immediate consideration given to what has been done to us or whether we have been hurt. There may be consequences or reparations or issues to resolve, but that is a later part of the process to be worked out later.

Even the most superficial evaluation of this upside-down way of living should stun us. Not only would this attitude transform all human relationships, but through careful assessment of our own selfish hearts, we immediately realize that this attitude is impossible to cultivate without a profound transformation, first, of our whole lives. We need a new understanding, a new perspective, one that overturns our natural way of thinking. We need our hearts totally transformed from self-centeredness to utter selflessness. Even our best actions and habits need to be re-directed as new fruit of a transformed concept of the goal of restoration. The action of turning the other cheek can only be the result of a revolutionized way of thinking and a heart that has been transformed by God.

Jesus knew this and made it clear as he ushered in the upside-down kingdom. He discusses murder as a way to reveal our hearts in a penetrating and inescapable way. We all know that murder is at the extreme end of relational destruction. Jesus uses murder because it is such an absolute that we all understand. He traps us because He he doesn’t want us to be able to somehow claim self-righteously, “I’m okay because I haven’t murdered anyone.” His new kingdom trap works like this; “If you even call someone a fool, that is the same a murder.”[8] This challenge does three things. First of all, we must realize that we are all guilty of murder – nobody can make the claim, “I’m okay.” To identify a murderer, we no longer need a dead body, the proof starts in our innermost thoughts.

Secondly, he pushes the ethical requirement off the scales (just like turning the other cheek). It isn’t good enough to not murder someone, you can’t even think ill of a person. This forces upon us a crushing implication – if we are not to think ill of a person, that means that we must think well of everyone. Jesus makes this clear when he talks about how to treat our enemies. Imagine someone who is deliberately pursuing your destruction. Not just careless, not merely thoughtless, not simply inconsiderate; the person wants to hurt you, destroy your reputation, take away your wealth and he is doing everything possible to carry out his harmful intentions against you. Jesus says, “Love that person.” <<Insert animated GIF of a jaw dropping here.>> And here is the shocker, to your enemy, to love your enemy, you can’t be careless, or thoughtless, or inconsiderate. It isn’t enough to merely not be offended – you can’t be indifferent. Your love needs to be thoughtful, purposeful, and deliberate. You need to do everything possible to carry out your loving plans to that enemy as he seeks to destroy you. Jesus wants you to pray for that person, give him your things, and invite him into your home. You don’t merely avoid your enemy, you chase after him to present your other cheek for slapping.

Thirdly, and this is true any time we see the standard of God, we are faced with our absolute helplessness and our desperate need for God’s grace to be in us and filling us. On our own we are the murderers, we are the enemy to those around us. Under the Law, the best that we can hope for is to produce a legalistic response where we restrain physical murder. But mere restraint will never free us from being murderers in our hearts nor will it free us to love anyone else no matter who they are. C.S. Lewis wrote a poem that brings this to life, As the Ruin Falls. In it he says,


“All this is flashy rhetoric about loving you.
I never had a selfless thought since I was born.
I am mercenary and self-seeking through and through:
I want God, you, all friends, merely to serve my turn.[9]


This is why Jesus tells us to love our neighbors as ourselves. The only love that we can produce on our own is a self-centered, self-seeking, greedy love of Me. That is our natural state. Under the law we can (maybe) rise high enough to keep our external actions from revealing the inner selfishness. To love our neighbors and enemies, to turn the other cheek, to free ourselves from murder, we need to be transformed into people who are filled with the grace of God and live by it.

What Jesus said in these verses is hard to take. Most of us see ourselves as “really a pretty good person.” Human culture shoves this concept down our throats. We are endlessly pummeled with the message that we are “basically good” from psychologists, politicians and celebrities.[10]  It is pleasant and comforting and nice when people say this to us, because it is what we want to believe anyway. However, in our more private and introspective moments we sometimes admit that we have “made mistakes.” This statement is normally linked most logically to some kind of statement like, “but everybody makes mistakes,” which is supposed to justify our littler less significant mistakes. Or if someone presses us into a corner, we admit that we “might have done something wrong,” but in the perfect extreme defense we add, “well, maybe, but I haven’t killed anyone.” And at long last, we are finally trapped by the words of Jesus.

Physical murder is not the standard anymore. It is easy for most of us to keep from actual murder. But, if you murder someone in your heart, if you look down on someone, if you dismiss or disregard someone, ignore or show indifference, you are a murderer. And ironically our primary defense reveals that this is what we do all the time. We explain away our sins by comparing ourselves to someone else. In the end, we exalt ourselves in the condemnation of others. We see that we are a little bit wrong, but that other person is the real fool. Raca! If only those people were like me! Raca! That jerk cut me off! Raca! We condemn everyone as a fool every time they don’t meet up to our standards. And when we do that, we become murderers.

Jesus wants us to see ourselves as murderers because that strips away all of our self-confidence and self-sufficiency. If you see yourself as a murderer, you realize that you are worse off than your worst fears.[11] This gives us a desperate humility. We gain a new perspective of ourselves, a new perspective of others, a new perspective on our situation, and a new appreciation of our need for the grace of God.

Your new self-perspective, crushing as it is, puts you at the utter bottom of the moral stack, where you can finally be free and stop thinking so highly of yourself. You certainly can’t look at anyone else and claim that you are somehow better. From this point of view, when someone slaps you, the indignation is gone, because you know that you are a slapper, too. Still though, it is hard being slapped. How do we overcome?

The only deliverance from our state of desperate humility is through faith in Jesus Christ. He received the Ultimate Slap, the rejection of his own heavenly Father and the punishment of all the sins of mankind. He bore every insult, bump, anger, murder, hatred, and indignation, so that we don’t have to. When we look at Jesus and seize desperately upon his nail-scarred hand, we can finally find what we need to overlook the bump, terminate the feud, and chase down our enemies to offer them another swing at our cheek.

This blog was written by Charles Fox

[1] The Holy Bible: New International Version. 1984 (Mt 5:21–22). Grand Rapids, MI: Zondervan.

[2] Blomberg, C. (1992). Vol. 22: Matthew. The New American Commentary (113). Nashville: Broadman & Holman Publishers.

[3] The Holy Bible: New International Version. 1984 (Mt 5:43–45). Grand Rapids, MI: Zondervan.

[4] It is important to note that all of these principles were already revealed in the Old Testament, the difference is that the nature of the kingdom changes when the King arrives.

[5] Please note that there is NO sense of punishment in this system. Compensation and restoration is the assumed purpose of justice. The goal is never to “make him pay for what he did.” Jesus, of course, pushes that to the limit in the Sermon on the Mount. It is valuable to note that as a culture moves further and further from God, this sense of proportion is increasingly lost.

[6] Which misses the point anyway. Even this view of law should awaken us to an “Aha!” moment. How does hitting someone back accomplish anything of value? Any opportunity for reconciliation, or to show the other person their fault through our grace and forgiveness is lost.

[7] At home, the natural tendency is that everyone gets the exact same amount of cake. The proper response is that if someone takes ALL of the cake and I don’t get ANY, that is ok. As Christians, our goal is not “what is fair in my eyes,” but sacrifice for the delight of others.

[8] A spoken word is more than just noise that comes out of our mouths. What we say reflects the profoundest beliefs and commitments of our hearts. When we call a person “Fool!” we are making a pronouncement of purpose and commitment. When we denigrate another, we are saying what we think they are worth, and what they deserve, and what we would do to them if we had the means. In the context of our discussion, it makes us the enemy who wants to destroy the person, that is, we are the murderer. Jesus nails us and our narcissistic world further when he uses the word “Raca.” Raca means empty, that is, you are “Raca,” you are nothing. This passive indifference that treats someone as if they are nothing is perhaps even worse than murder. Every human is of infinite consequence, and for us to dismiss anyone as meaningless is as far from love as you can get.

[9] C.S.Lewis, Poems, “As the Ruin Falls” (1st pub. 1964), pp. 109-110.

[10] The irony is that what they are really saying is, “I am a good person,” with no basis for such a preposterous claim. Since there is no way to prove this, the only remaining logic left is to make a claim that all people are good, and it is just the rare other person who has somehow gone wrong. Five minutes in the real world dispels the fantasy that bad people are “rare.”

[11] Jack Miller would tell us in church over and over – “Cheer up! You’re a worse sinner than you dared imagine, and you’re more loved than you ever dared hope.”