Matthew 5:21-22

 

 

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Seemon on the Mount by Carl Heinrich Bloch (1834-1890)

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"Sermon on the Mount"
(Bloch)

 

Matthew 5:21 "You have heard that the ancients were told, 'YOU SHALL NOT COMMIT MURDER' and 'Whoever * commits murder shall be liable to the court.' (NASB: Lockman)

Greek: Ekousate (2PAAI) oti errethe (3PAPI) tois archaiois, Ou phoneuseis; (2SFAI) os d' an phoneuse, (2SAAS) enochos estai (3SFMI) th krisei

Amplified: You have heard that it was said to the men of old, You shall not kill, and whoever kills shall be liable to and unable to escape the punishment imposed by the court. (Amplified Bible - Lockman)
KJV: Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:
NLT:  "You have heard that the law of Moses says, 'Do not murder. If you commit murder, you are subject to judgment.' (
NLT - Tyndale House)
Philips: You have heard that it was said to the people in the old days, 'You shall not murder', and anyone who does must stand his trial. (
New Testament in Modern English)
Wuest: You heard that it was said by those of a previous time, You shall not commit murder, and whoever commits murder shall be subject to the judgment. (
Wuest: Expanded Translation: Erdmans)

Young's Literal: 'Ye heard that it was said to the ancients: Thou shalt not kill, and whoever may kill shall be in danger of the judgment;

REFERENCES

Albert Barnes
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John MacArthur
J Vernon McGee
Phil Newton
A W Pink
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J C Ryle
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Chuck Smith
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Steve Zeisler
Precept Ministries
Notes
Our Daily Bread

Matthew 5
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Matthew 5:21-26 If Looks Could Kill

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Matthew 5:21-48
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YOU HAVE HEARD THAT THE ANCIENTS WERE TOLD, 'YOU SHALL NOT COMMIT MURDER (Mt 5:27,33,43; 2 Samuel 20:18; Job 8:8-10) (Genesis 9:5,6; Exodus 20:13; Deuteronomy 5:17)
 

Keep in mind what Jesus had said earlier...

 

"Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven." (Matthew 5:16)
 

From this verse and Mt 5:20, it follows that the 6 segments in Mt 5:21-48 serve at least a twofold purpose: (1) To teach what righteousness looks like that surpasses the Scribes and Pharisees and (2) To describe the righteousness when lived out in the power of the Spirit gives a proper opinion of our heavenly Father. Keep this command in (Matthew 5:16) in mind as you meditate on each segment. Ask yourself in each case "Do my attitudes and actions in this area of my life give others I meet a proper opinion of my Father Who is in heaven?" We are called to be perfect as our heavenly Father is perfect that the world might see His glory in and through us. This is a "heavy" calling but best of all it is a holy calling which He has enabled citizens under the New Covenant to carry out by virtue of their new hearts upon which the Law is written and the indwelling Spirit Who causes us to walk according to His statutes.

It is interesting that Jesus begins with an emphasis on the sanctity of every human life and the call on Kingdom citizens to do all they can to honor that sanctity.

So what is the problem with what the Scribes and Pharisees had taught? The problem is that they were not good inductive Bible students and because of inadequate observation and reliance on the "commentaries" (what the rabbis had taught as "tradition"), they arrived at an inaccurate interpretation of the Law and consequently, and most importantly, they prescribed inappropriate application based on their willfully inept analysis of the OT Scriptures. Their misapplication of the Law led to a liberal attitude toward murder, adultery, divorce, vows, retaliation and love. Therefore Jesus calls His listeners and we the readers of His sermon to exhibit allegiance to a higher standard, a standard of righteousness that far surpasses that of the Scribes and Pharisees and which shines a beacon of supernatural light that points the lost to the great and mighty supernatural Father of lights, the Heavenly Father. (See note Matthew 5:16)

In Matthew 5:48 (note) Jesus climaxes this section with the incredible statement to be perfect as your heavenly Father is perfect. Citizens of the Kingdom of Heaven are called to measure themselves not by others but by their Father Who art in heaven. The “sons” are to be perfect, as their heavenly Father is perfect. and as Jesus proceeds to explain, that perfection is absolute perfection and includes our words (notes Matthew 5:33-35, 5:36-37), our responses to injuries (notes Matthew 5:38-39, 5:40-42), and our dealings with our enemies (notes Matthew 5:43-45, 5:46-48).

At the time of Jesus, the Jews were following the letter of the Law but not the spirit of the Law. In Matthew 23 Jesus is speaks 7 woes to the Scribes and Pharisees, those whose righteousness must be exceeded to enter heaven. One of those woes summarizes what the religious leaders were doing and teaching the people to do...

"Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cummin, and have neglected the weightier provisions of the law: justice and mercy and faithfulness; but these are the things you should have done without neglecting the others. You blind guides, who strain out a gnat and swallow a camel! (Mt 23:23)

They were so worried about the little details of the letter of the Law but they were missing the heart of the Law and that is what Jesus explains with 6 illustrations in Mt 5:21-48.

Sinclair Ferguson has some interesting introductory comments to Mt 5:21-48, reminding us that...

Jesus came to fulfil the law, not to destroy it. In fact, as we have seen, Jesus teaches that the Law of God is an essential diagnostic tool. Whether we break it or keep it, and whether we encourage others to break it or keep it, is an indication of our true spiritual condition. It is the standard for evaluation in the kingdom of God (Matt. 5:19), but not the standard for entrance into the kingdom. Rather than dispensing with righteousness, Jesus tell his disciples that unless their righteousness surpasses that of the Pharisees and the teachers of the law, they will certainly not enter the kingdom of heaven...It is no accident that these contrasts ("you have heard...but I say") are set in the context of Jesus as the fulfilment of the Exodus: He is the Son God has called out of Egypt (Mt 2:15); He passes through the waters in His baptism (Mt 3:13-17); He is tested in the wilderness (Mt 4:1-11); He expounds the law of God in the mountainous region (Mt 5:1). Rather than displace the teaching God had given through Moses, Jesus' whole ministry is identified by Matthew as the fulfilment of God's teaching. (Ferguson, Sinclair: Sermon on the Mount :Banner of Truth)

You have heard suggests that the multitudes listening had for the most part not studied the Law of Moses for themselves but had only heard the teaching on the Law, most likely from the scribes and Pharisees.

Murder (5407) (phoneuo) (Dictionary Article) means to kill a man unjustly. Webster (modern version) says that murder is the crime of unlawfully killing a person especially with malice aforethought. (See topic Murder) In the OT passages (Exodus 20:13; Deuteronomy 5:17)  the Hebrew word for "murder" refers to pre-meditated, deliberate, intentional murder not accidental killing.

The 1828 edition of Webster's Dictionary defines murder as "he act of unlawfully killing a human being with premeditated malice, by a person of sound mind. To constitute murder in law, the person killing another must be of sound mind or in possession of his reason, and the act must be done with malice prepense, aforethought or premeditated; but malice may be implied, as well as express."

Moses records God's decree after the flood...

And surely I will require your lifeblood; from every beast I will require it. And from every man, from every man's brother I will require the life of man. Whoever sheds man's blood, By man his blood shall be shed, For in the image of God He made man. Genesis 9:5,6

Ryrie comments that...

Homicide (which in a sense is always fratricide [killing a "brother"], v. 5) demands a punishment that matches the crime. The justification for capital punishment, here established, is the nobility of human life, which is made in the image of God. Thus murder shows contempt for God as well as for one's fellow man. See notes Romans 13:4, where government is given the power of life or death. (The Ryrie Study Bible: New American Standard Translation: 1995. Moody Publishers)

AND 'WHOEVER COMMITS MURDER SHALL BE LIABLE TO THE COURT (Exodus 21:12-14; Numbers 35:12,16-21,30-34; Deuteronomy 21:7-9; 1 Kings 2:5,6,31,32)

Liable (1777) (enochos from enécho = hold in or to be ensnared) pertains to being guilty for having done wrong and thus deserving some particular penalty. It is primarily a legal term.

The Old Testament did provide a way of escape from the death penalty if the death was accidental. Moses records that...

"He who strikes a man so that he dies shall surely be put to death. But if he did not lie in wait for him (speaks of pre-meditation, deliberation), but God let him fall into his hand, (notice Who was in control of the man's death!) then I will appoint you a place to which he may flee. If, however, a man acts presumptuously (Hebrew = seethes, "boils up", acts proudly or rebelliously reflecting a willful decision. The basic idea is that of pride, sense of self-importance, which often is exaggerated to include defiance and even rebelliousness) toward his neighbor, so as to kill him craftily (deliberation, a planned event as a premeditated act, showing intention), you are to take him even from My altar, that he may die (Even the altar would not avail as a place of safety in the case of intentional murder. ). Exodus 21:12-14

 

Matthew 5:22 "But I say to you that everyone who is angry with his brother shall be guilty before the court; and whoever * says to his brother, 'You good-for-nothing,' shall be guilty before the supreme court; and whoever * says, 'You fool,' shall be guilty enough to go into the fiery hell. (NASB: Lockman)

Greek: ego de lego (1SPAI) humin oti pas o orgizomenos (PPPMSN) to adelpho autou enochos estai (3SFMI) te krisei; os d' an eipe (3SAAS) to adelpho autou, Raka, enochos estai (3SFMI) to sunedrio; ov d' an eipe, (3SAAS) More, enochos estai (3SFMI) eis ten geennan tou puros.

Amplified: But I say to you that everyone who continues to be angry with his brother or harbors malice (enmity of heart) against him shall be liable to and unable to escape the punishment imposed by the court; and whoever speaks contemptuously and insultingly to his brother shall be liable to and unable to escape the punishment imposed by the Sanhedrin, and whoever says, You cursed fool! [You empty-headed idiot!] shall be liable to and unable to escape the hell (Gehenna) of fire.  (Amplified Bible - Lockman)
KJV: But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: 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.
NLT: But I say, if you are angry with someone, you are subject to judgment! If you say to your friend, 'You idiot,' you are in danger of being brought before the court. And if you curse someone, you are in danger of the fires of hell. (
NLT - Tyndale House)
Philips: anyone who contemptuously calls his brother a fool must face the supreme court; and anyone who looks on his brother as a lost soul is himself heading straight for the fire of destruction. (
New Testament in Modern English)
Wuest: But, as for myself, I am saying to you that everyone who is provoked to anger against his brother shall be subject to the judgment. Moreover, whoever says to his brother, Raca, that is, you senseless empty-head, shall be liable to the Sanhedrin. But whoever shall say, Mōre, that is, you imprudent man without forethought or wisdom, shall be liable to the hell of fire. (
Wuest: Expanded Translation: Erdmans)

Young's Literal: but I -- I say to you, that every one who is angry at his brother without cause, shall be in danger of the judgment, and whoever may say to his brother, Empty fellow! shall be in danger of the Sanhedrim, and whoever may say, Rebel! shall be in danger of the gehenna of the fire.

BUT I SAY TO YOU THAT EVERYONE WHO IS ANGRY WITH HIS BROTHER SHALL BE GUILTY BEFORE THE COURT (Mt 5:28,34,44; 3:17; 17:5; Deuteronomy 18:18,19; Acts 3:20-23; 7:37; Hebrews 5:9; 12:25) (Genesis 4:5,6; 37:4,8; 1 Samuel 17:27,28; 18:8,9; 20:30-33; 22:12-23; 1 Kings 21:4; 2 Chronicles 16:10; Esther 3:5,6; Psalms 37:8; Daniel 2:12,13; 3:13,19; Ephesians 4:26,27) (23,24; 18:21,35; Deuteronomy 15:11; Nehemiah 5:8; Obadiah 1:10,12; Romans 12:10; 1 Corinthians 6:6; 1 Thessalonians 4:6; 1 John 2:9; 3:10,14,15; 4:20,21; 5:16) (Psalms 7:4; 25:3; 35:19; 69:4; 109:3; Lamentations 3:52; John 15:25)

Spurgeon comments...

Oh, what divine dignity there is in this majestic Person whose ipse dixit is to shift all the sayings of the ages! He claims authority to speak, even though he should contradict all the Rabbis and all the learned men that went before him: “I say unto you,”

But you are saying "I have never murdered anyone". Jesus says "Wrong. If you've hated you are guilty."

The OT law dealt only with outward actions, but citizens of the kingdom of heaven must beware of sinful inward attitudes. In fact, the attitudes Jesus calls for can only be fulfilled by those with a New Heart and His Spirit, for otherwise they are an utterly impossible standard which climaxes in the highest of all impossible standards to "Be perfect as your heavenly Father is perfect." Only citizens of the Kingdom of heaven, genuine believers, can obey Jesus' instructions and commands, doing so not because of outward constraints (not "under Law") but because of an inward life ("under grace") enabled by the indwelling Spirit of the Living God. You might argue that the Holy Spirit is not even mentioned in the Sermon on the Mount and you would be correct. But from the character of the life Jesus calls for, it is unarguably clear that one cannot practice such behavior apart from the Spirit’s empowerment (see Romans 8, notes begin on Romans 8:1).

The phrase "but I say" is not to suggest that the Law was merely external but was always intended to be kept from the heart. And so we see this sentiment in the first and great commandment (Mark 12:30) in Deuteronomy where God commands Israel

And you shall love the LORD your God with all your heart and with all your soul and with all your might. And these words, which I am commanding you today, shall be on your heart (Deut 6:5-6)

This call in the Old Testament to love is the essence of fulfillment of the Law as Paul explains in Romans...

Love does no wrong to a neighbor; love therefore is the fulfillment (fullness, with emphasis upon completeness) of the law. (see note Romans 13:10)

The point is that Jesus was not saying anything new or different than had already been plainly stated in the Law. He is in no way diminishing the Law. He is showing that the keeping of God's Law has always been an issue of a heart out of which flows that person's loving obedience for God and his fellow man.

"But I say" uses both the first person singular of the verb for say (lego) and the first person singular pronoun (ego) "I"  for emphasis. One might paraphrase to bring out the emphatic character as "I myself say." The point is that He emphasizing His authority as on a plain with the Law and is not merely speaking content. Stated another way, "But I say" is a way Jesus equated His Word with the authority of Scripture and thus with the authority of God, which is valid in view of the fact hat Jesus is "the Word" (John 1:1). In fact, indirectly by introducing the sentence in this manner, Jesus was underscoring His deity.

Indeed at the end of the Sermon Matthew records...

The result was that when Jesus had finished these words, the multitudes were amazed at His teaching for He was teaching them as one having authority, and not as their scribes. (see notes Matthew 7:28; 7:29)

Jesus did not rely on the words of other men as did the scribes and Pharisees. Jesus is not speaking words that contradict or conflict with the the Law and the Prophets, but fulfilling those words, giving them the true meaning God had intended. Similar Jesus is not altering, diminishing or depriving even the least of the commandments of their authority (see note Matthew 5:19) Jesus is correcting the perversion of the Law by the scribes and Pharisees who had devised 613 manmade rules that only tied heavy burdens on the people who were told that "Keep all 613 prohibitions and commandments and you will be pleasing to Him and satisfy His demands for righteousness." The problem of course was that their external rules left the heart unchanged, still more deceitful than all else and desperately sick (Jer 17:9, cf Ge 8:21).

The KJV has the phrase "without a cause", a phrase not found in most of the modern versions

Angry (3710) (orgizo from orge = wrath) means to be or become angry, furious, enraged or provoked and is used in the NT of human and satanic anger. (See Topic Anger) Orgizo describes a brooding, simmering anger that is nurtured and not allowed to die. It is seen in the holding of a grudge, in the smoldering bitterness that refuses to forgive. It is the anger that cherishes resentment and does not want reconciliation.

The Scribes and Pharisees taught that anything short or murder might be allowed. Jesus brings the Law back to the matters of the heart teaching that the danger of anger was that it was expressive of a murderous intent in the heart and such a one was in danger of the judgment.  Jesus says that anger merits execution, because the fruit of anger is murder.

Anger is what we feel when we believe that we have been wronged by someone. It springs from resentment over an offense and contempt for the individual. It results in an adversarial relationship that has the potential to disrupt fellowship and worship alike.

One is reminded of God's warning to Cain about his heart attitude (it was not Cain's offering which was the problem but it was the attitude of his heart!) and how when it was left unrestrained, "pounced" on him and led to murder of Abel...

Then the LORD said to Cain, "Why are you angry? (Hebrew charah =  to glow or grow warn, to blaze up and be hot or burn, be kindled, be incensed - a verb perfectly picturing this emotion "blazing up" into a full blown fire) And why has your countenance fallen (this suggests that anger hid itself in Cain’s eyes and with a fallen countenance he avoided looking anyone in the eye preventing others from seeing through the eye gate into his heart!)? If you do well, will not your countenance be lifted up? And if you do not do well, sin (this pictures Sin as an evil king that wants to reign in our mortal bodies, exactly what Paul admonished Roman saints about in Romans 6:12-14 - see note) is crouching (picture of a stealthy panther lurking, ready to spring) at the door; and its desire is for you, but you must master it (If this is God's desire then we know that He made provision for Cain to obey God's will for God's commandments always include His enablements)." And Cain told Abel his brother. And it came about when they were in the field, that Cain rose up against Abel his brother and killed him. (Genesis 4:6-8)

Warren Wiersbe explains that

Anger is an emotional arousal caused by something that displeases us. In itself, anger is not a sin, because even God can be angry (Dt 9:8, 20; Ps 2:12). The Bible often speaks of anger “being kindled” (Ge 30:2; Dt 6:15), as though anger can be compared to fire. It is difficult for us to practice a truly holy anger or righteous indignation because our emotions are tainted by sin, and we do not have the same knowledge that God has in all matters. God sees everything clearly and knows everything completely, and we do not. The NT principle seems to be that the believer should be angry at sin but loving toward people. The fire of anger, if not quenched by loving forgiveness, will spread and defile and destroy the work of God (Ed note: and the testimony of God's people). According to Jesus, anger is the first step toward murder (Mt 5:21-26), because anger gives the devil a foothold in our lives, and Satan is a murderer (Jn 8:44). Satan hates God and God’s people, and when he finds a believer with the sparks of anger in his heart, he fans those sparks, adds fuel to the fire, and does a great deal of damage to God’s people and God’s church. Both lying and anger “give peace to the devil” (see note Ephesians 4:27).

Horace wrote that “Anger is momentary insanity.” But that is not to say as do our law courts today that the angry person is not responsible because clearly they are!

John writes that...

The one who says he is in the light and yet hates his brother is in the darkness until now. (1 John 2:9)

Everyone who hates his brother is a murderer; and you know that no murderer has eternal life abiding in him. (1John 3:15)

If someone says, "I love God," and hates his brother, he is a liar (he is not a believer); for the one who does not love his brother whom he has seen, cannot love God whom he has not seen. (1John 4:20)

Paul exhorts citizens of the Kingdom of heaven to give a proper opinion of their heavenly Father and enabled by the Holy Spirit to...

Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. And be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you. (see notes Ephesians 4:26; 4:27)

Peter adds...

To sum up, let all be harmonious, sympathetic, brotherly, kindhearted, and humble in spirit not returning evil for evil, or insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing. (see notes 1 Peter 2:8; 2:9)

AND WHOEVER SAYS TO HIS BROTHER, (RACA) 'YOU GOOD-FOR-NOTHING,' SHALL BE GUILTY BEFORE THE SUPREME COURT (SANHEDRIN) (2 Samuel 6:20; James 2:20) (Mt 10:17; 26:59; Mark 14:55; 15:1; John 11:47; Acts 5:27)

Good for nothing (see raca or raca - source #2) (4469) (raca an Aramaic word equivalent to Hebrew rebq = empty one, worthless, term of utter vilification) refers to a vain or worthless fellow and was used as a term of contempt used by the Jews in the time of Christ. English synonyms with a similar idea include nitwit, blockhead, numbskull, bonehead or brainless idiot.  "Raca" expressed contempt for an individual's intelligence.

Supreme court (4892) (sunedrion from sun = together + hedraios = sedentary, as one seated in a chair - see Sanhedrin) describes an assembly or council and in the present context describes the Jewish Sanhedrim, the council of the seventy (not counting the high priest) who tried the most serious offenses and pronounced the severest penalties, including death by stoning (see Acts 6:12-7:60) (See ISBE article on Sanhedrin) The Sanhedrin was formed in imitation of the seventy elders appointed by Moses (Nu11:16ff.) The members were selected from the chief priests, former high priests, and the chief priests or heads of the twenty–four courses or divisions, elders, and scribes or lawyers.

MacArthur adds that raca...

has no exact modern equivalent. Therefore in most Bible versions, as here, it is simply transliterated. A term of malicious abuse, derision, and slander, it has been variously rendered as brainless idiot, worthless fellow, silly fool, empty head, blockhead, and the like. It was a word of arrogant contempt. (MacArthur, J: Matthew 1-7 Macarthur New Testament Commentary Chicago: Moody Press)

Why is simply saying "raca" or "you fool" a sin that makes one guilty enough to even go to hell? The answer in short is that every man is made in the image of God and God does not say "raca" or "you fool". Instead what God does is say I love you and to show you how much I sent my only begotten Son (John 3:16). Paul also explains how God sees us and how he responds in light of what He sees (remember we are to be perfect as our heavenly Father is perfect!)  writing that...

while we were still helpless, at the right time Christ died for the ungodly. For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die. But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us. Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him. For if while we were enemies, we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life.  (See notes Romans 5:6; 5:7; 5:8; 5:9; 5:10)

Jesus is saying that in effect our "cutting words" carry out the "assassination" of the person using the weapon of the tongue and those words that proceed from a heart filled with animosity, enmity or anger. When you call another man or woman made in the image of God, you are in effect taking the place of God and when you say "raca" or "you fool" you are holding them with lower esteem than God Himself does and thus it is a grievous sin. Isn't that what one "says" when they murder another person? They are saying in essence that "Your life is worth less to me than it is to God!" And thus the murderer "takes the place" of God.

Jesus exposition helps one understand Solomon's teaching that...

Death and life are in the power of the tongue, and those who love it will eat its fruit. (Proverbs 18:21)

AND WHOEVER SAYS, 'YOU FOOL,' SHALL BE GUILTY ENOUGH TO GO INTO THE FIERY HELL (GEHENNA) (Psalms 14:1