Matthew 5:22
Verse
Context
Anger and Reconciliation
21You have heard that it was said to the ancients, ‘Do not murder’ and ‘Anyone who murders will be subject to judgment.’ 22But I tell you that anyone who is angry with his brother will be subject to judgment. Again, anyone who says to his brother, ‘Raca,’ will be subject to the Sanhedrin. But anyone who says, ‘You fool!’ will be subject to the fire of hell.
Sermons
Charles Lawson
Zac Poonen
Winkie Pratney
Micheal L. BrownZac Poonen
Steve MaysSummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
But I say unto you--Mark the authoritative tone in which--as Himself the Lawgiver and Judge--Christ now gives the true sense, and explains the deep reach, of the commandment. 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--It is unreasonable to deny, as ALEXANDER does, that three degrees of punishment are here meant to be expressed, and to say that it is but a threefold expression of one and the same thing. But Romish expositors greatly err in taking the first two--"the judgment" and "the council"--to refer to degrees of temporal punishment with which lesser sins were to be visited under the Gospel, and only the last--"hell-fire"--to refer to the future life. All three clearly refer to divine retribution, and that alone, for breaches of this commandment; though this is expressed by an allusion to Jewish tribunals. The "judgment," as already explained, was the lowest of these; the "council," or "Sanhedrim,"which sat at Jerusalem--was the highest; while the word used for "hell-fire" contains an allusion to the "valley of the son of Hinnom" (Jos 18:16). In this valley the Jews, when steeped in idolatry, went the length of burning their children to Molech "on the high places of Tophet"--in consequence of which good Josiah defiled it, to prevent the repetition of such abominations (Kg2 23:10); and from that time forward, if we may believe the Jewish writers, a fire was kept burning in it to consume the carrion and all kinds of impurities that collected about the capital. Certain it is, that while the final punishment of the wicked is described in the Old Testament by allusions to this valley of Tophet or Hinnom (Isa 30:33; Isa 66:24), our Lord Himself describes the same by merely quoting these terrific descriptions of the evangelical prophet (Mar 9:43-48). What precise degrees of unholy feeling towards our brothers are indicated by the words "Raca" and "fool" it would be as useless as it is vain to inquire. Every age and every country has its modes of expressing such things; and no doubt our Lord seized on the then current phraseology of unholy disrespect and contempt, merely to express and condemn the different degrees of such feeling when brought out in words, as He had immediately before condemned the feeling itself. In fact, so little are we to make of mere words, apart from the feeling which they express, that as anger is expressly said to have been borne by our Lord towards His enemies though mixed with "grief for the hardness of their hearts" (Mar 3:5), and as the apostle teaches us that there is an anger which is not sinful (Eph 4:26); so in the Epistle of James (Jam 2:20) we find the words, "O vain (or, empty) man"; and our Lord Himself applies the very word "fools" twice in one breath to the blind guides of the people (Mat 23:17, Mat 23:19) --although, in both cases, it is to false reasoners rather than persons that such words are applied. The spirit, then, of the whole statement may be thus given: "For ages ye have been taught that the sixth commandment, for example, is broken only by the murderer, to pass sentence upon whom is the proper business of the recognized tribunals. But I say unto you that it is broken even by causeless anger, which is but hatred in the bud, as hatred is incipient murder (Jo1 3:15); and if by the feelings, much more by those words in which all ill feeling, from the slightest to the most envenomed, are wont to be cast upon a brother: and just as there are gradations in human courts of judicature, and in the sentences which they pronounce according to the degrees of criminality, so will the judicial treatment of all the breakers of this commandment at the divine tribunal be according to their real criminality before the heart-searching Judge." Oh, what holy teaching is this!
John Gill Bible Commentary
But I say unto you,.... This is a Rabbinical way of speaking, used when a question is determined, and a false notion is refuted; it is a magisterial form of expression, and well suits with Christ, the great teacher and master in Israel; who spake as one having authority, opposing himself, not to the law of "Moses, thou shalt not kill"; but to the false gloss the ancient doctors had put upon it, with which their later ones agreed. You say, that if one man kills another himself, he is to be put to death by the sanhedrim; and if he does it by proxy, he is to be left to the judgment of God, so wholly restraining the law to actual murder; but I affirm, that whosoever is angry with his brother without a cause, shall be in danger of judgment. By "brother" is meant, not in a religious sense, one that is of the same faith, or in the same church state; nor, in a strict natural sense, one that is so in the bonds of consanguinity; but in a large sense, any man, of whatsoever country or nation: for we are to be angry with no man; that is, as is rightly added, without a cause: for otherwise there is an anger which is not sinful, is in God, in Christ, in the holy angels; and is commendable in the people of God, when it arises from a true zeal for religion, the glory of God, and the interest of Christ; and is kindled against sin, their own, or others, all manner of vice, false doctrine, and false worship: but it is causeless anger which is here condemned by Christ, as a breach of the law, "thou shalt not kill"; and such persons are in danger of judgment; not of any of the courts of judicature among the Jews, as the sanhedrim of three, or of twenty three, or of seventy one, which took no notice of anger, as a passion in the mind, only of facts committed; but of the judgment of God, as in the preceding "verse", it being distinguished from the sanhedrim, or council, in the next clause. And whosoever shall say to his brother Raca, shall be in danger of the council, or "sanhedrim". The word Raca is expressive of indignation and contempt; it was used as a term of reproach. Some derive it from to "spit upon"; as if the person that used it thought the man he spoke to deserved to be spit upon, and treated in the most contemptuous manner: but rather the word signifies "empty" and "vain", and denotes a worthless, empty headed man; a man of no brains; a foolish, witless, fellow: so it is often used in Jewish writings. Take a few instances, as follow: "a certain person said to R. Jochanan (w), Rabbi, expound, for it becomes thee to expound; for as thou hast said, so have I seen: he replied to him, Reka, if thou hadst not seen, thou wouldst not have believed.'' Again (x), it happened to R. Simeon ben Eliezer of Migdal Edar, who went from the house of Rabbi; and he met with a certain man very much deformed; he says unto him, Reka, how many are the deformed sons of "Abraham our father?" Many more instances might be given (y). Now I do not find that the use of this reproachful word was cognizable by the Jewish sanhedrim, or great council; nor is it our Lord's meaning that it was, only that it ought to have been taken notice of in a proper manner, as well as actual murder. He adds, but whosoever shall say thou fool, shall be danger of hell fire. The word "fool" does not signify a man of weak parts, one that is very ignorant in things natural; this the word Raca imports; but a wicked reprobate man; in which sense Solomon often uses the word. The Persic version renders it here "wicked". There is a manifest gradation in the text from causeless anger in the breast, or reproachful words; and from thence to a censorious judging of a man's spiritual and eternal estate, which is what is here condemned. "Thou fool", is, thou wicked man, thou ungodly wretch, thou graceless creature, whose portion will be eternal damnation. Calling a man by such names was not allowed of by the Jews themselves, whose rules are: "he that calls his neighbour a servant, let him be excommunicated; a bastard, let him be beaten with forty stripes; "a wicked man", let him descend with him into his life or livelihood (z).'' The gloss upon it is, "as if he should say, to this the sanhedrim is not obliged, but it is lawful to hate him, yea to lessen his sustenance, and exercise his trade,'' which was done to bring him to poverty and distress. So, it seems, the sanhedrim were not obliged to take notice of him. Again, they say, "it is forbidden a man to call his neighbour by a name of reproach (a) everyone that calls his neighbour "a wicked man", shall be brought down to hell;'' which is pretty much what Christ here says, shall be in danger of hell fire; or deserving of hell fire; or liable to, and in danger of punishment, even "unto hell fire". An expression much like this may be observed in Jarchi, on Isa 24:23 where he speaks of some persons , "who are guilty", deserving, or in danger of "hell unto hell". The word here used, and which is often used in the New Testament for "hell", is but the Hebrew , "Ge-Hinnom", the valley of Hinnom, where the children were caused to pass through the fire to Mo. This place, the Jewish writers (b) say, "Was a place well known, near to Jerusalem, a valley, whose fire was never quenched; and in which they burned the bones of anything that was unclean, and dead carcasses, and other pollutions.'' Hence the word came to be used among them, as might be shown in innumerable instances, to express the place and state of the damned; and very fitly describes it. (w) T. Bab. Sanhedrim, fol. 100. 1. T. Bava Bathra, fol. 75. 1. (x) Massechet Derach Eretz, c. 4. fol. 18. 1. (y) Vid. T. Bab. Beracot, fol. 32. 2. Zohar in Exod. fol. 50. 2. (z) T. Bab. Kiddushin, fol. 28. 1. Bava Metzia, fol. 71. 1. (a) Zohar in Exod. fol. 50. 3. (b) Sepher Cosri, fol. 57. 2. Vid. Kimchi in Psal. xxvii. 13.
Tyndale Open Study Notes
5:22 judgment . . . the court . . . hell: The second and third punishments are more severe than would have been typical in Jesus’ day, emphasizing the surpassing righteousness of Jesus and his followers (see 5:20). They did not tolerate unreconciled relationships or any devaluation of others. • If you call someone an idiot: The Aramaic term reqa’ (transliterated as raca) means something like “empty head,” and the clause probably means the same as if you curse someone (literally if you say, ‘You fool’; cp. Jas 2:20). Devaluation of people is a sin that manifests itself in various ways.
Matthew 5:22
Anger and Reconciliation
21You have heard that it was said to the ancients, ‘Do not murder’ and ‘Anyone who murders will be subject to judgment.’ 22But I tell you that anyone who is angry with his brother will be subject to judgment. Again, anyone who says to his brother, ‘Raca,’ will be subject to the Sanhedrin. But anyone who says, ‘You fool!’ will be subject to the fire of hell.
- Scripture
- Sermons
- Commentary
Powerful Convicting Sermon - Hell Fire
By Charles Lawson4.3K27:10MAT 5:22MAT 5:29LUK 16:23JHN 3:16JHN 14:6ACT 4:12ROM 6:23HEB 12:29REV 20:15
This sermon emphasizes the reality of hell as described in Matthew chapter 5, focusing on the urgency of understanding its existence and the need for salvation through Jesus Christ to avoid eternal damnation. The preacher highlights the seriousness of hell, the consequences of rejecting Christ, and the eternal separation from God that awaits those who do not accept Him as their Savior.
(Basics) 67. Anger
By Zac Poonen2.9K13:09GEN 4:6PSA 37:8PRO 14:29MAT 5:22MRK 3:5JHN 2:13EPH 4:26In this sermon, the preacher focuses on the destructive nature of anger and how it gives the devil an opportunity in our lives. He refers to the Bible verse in Ephesians 4:26-27, which advises not to let anger lead to sin and not to let the sun go down on our anger. The preacher emphasizes that anger is visible on our faces and warns against the consequences of not dealing with it. He uses the example of Cain, who did not listen to God's warning about his anger and ended up becoming a murderer. The preacher also highlights the importance of seeking God's deliverance from anger and the need for self-control. He distinguishes between righteous anger, such as Jesus' anger towards the Pharisees' lack of compassion, and sinful anger that is self-centered. The sermon concludes with the encouragement to cry out to God for forgiveness and deliverance from the sin of anger.
Why Is There Hell
By Winkie Pratney2.0K1:07:30MAT 5:22MAT 5:29In this sermon, the preacher shares a personal experience of receiving a message from God. He describes feeling a sense of annoyance and then suddenly receiving a message in his mind. The message is a warning about the consequences of indulging in worldly desires and actions. The preacher emphasizes that God will bring judgment upon those who do not heed this warning. He also discusses the importance of understanding and dealing with the temptations and challenges of the world through the anointing of God.
Where Is the Wrath of God, What the Prosperity Preachers Will Not Mention by Michael Brown
By Micheal L. Brown1.3K10:12MAT 3:10MAT 5:22MAT 10:28HEB 12:29REV 20:11
This sermon delves into the often overlooked topic of the wrath of God, emphasizing its importance as a fundamental truth from the Old Testament to the New Testament. It highlights the warnings given by John the Baptist and Jesus about the consequences of sin and the reality of hell, urging believers to take seriously the concept of judgment and God's righteous anger. The speaker challenges the church to preach the full message of God's love and wrath, emphasizing the need for reverence, fear of God, and a deeper understanding of the significance of the cross.
Are You Walking the Walk or Talking the Walk - Part 4
By Will Graham1.2K09:52PRO 15:14ISA 55:2MAT 5:221CO 1:18EPH 5:31TH 4:32TI 4:2JAS 3:8
This sermon emphasizes the importance of true biblical faith that goes beyond mere intellectual understanding, highlighting the significance of speaking God's truth boldly even if it goes against popular opinion. It contrasts the mouth of fools, which feeds on foolishness and seeks human approval, with the mouth of the man or woman of God, which speaks forth God's oracles without compromise. The message urges believers to live in holiness, purity, and obedience to God's Word, even when faced with temptations or societal pressures.
Understanding What Sin Is (Telugu)
By Zac Poonen1.1K59:28PSA 1:2MAT 1:21MAT 5:22EPH 4:312TI 2:19
This sermon emphasizes the importance of meditating on the law of the Lord day and night, highlighting the blessings and prosperity that come from delighting in God's Word. It contrasts the Old Testament standards of sin with the higher New Testament standards, urging believers to depart from sin and pursue holiness. The message stresses the significance of naming the name of the Lord Jesus and turning away from sin to be vessels of honor, sanctified and prepared for good works.
Overcoming Hostility
By Steve Mays91835:29HostilityPSA 37:8MAT 5:22EPH 4:25EPH 4:31In this sermon, Pastor Steve Mays addresses the issue of anger and hostility in both society and within the church. He emphasizes the importance of overcoming anger and not allowing it to destroy our lives. Mays explains that anger, if left unchecked, can lead to resentment, bitterness, and ultimately hostility. He encourages listeners to stop feeding their anger and instead learn to confess it and deal with it in a healthy way.
Hell Whats It Like - Whos Going There
By David Wilkerson89642:30HellISA 14:15MAT 5:22MAT 10:28MAT 10:33MAT 23:332PE 2:17JUD 1:13REV 3:5REV 20:12REV 21:23In this sermon, the preacher shares a powerful story about a man who experienced a tragic accident on an oil rig. Despite being mocked by a young man prior to the accident, the injured man selflessly saved him from the fire. The preacher then transitions to discussing the reality of hell and the importance of accepting Jesus Christ as the only way to salvation. He emphasizes that hell is a place of darkness, both literally and spiritually, and shares the story of Iranian young people who were deceived by false promises of paradise. The preacher concludes by urging listeners to accept the simple and free gift of salvation offered through Jesus Christ.
(Church Life) Distinctives of Christ's Kingdom
By Mose Stoltzfus6861:03:20MAT 5:3MAT 5:17MAT 5:22MAT 10:35MAT 12:46JHN 1:17In this sermon, the preacher emphasizes the importance of following the teachings of Jesus as outlined in the Sermon on the Mount. He highlights the shift in theology that occurred when Jesus began his earthly ministry, reaching out to the lowly and marginalized. The preacher also discusses the significance of being poor in spirit and mourning as a paradigm shift in humanity. He emphasizes the need for love and the presence of the Lord Jesus in our lives, warning against getting caught up in conflicts and consuming our time without making progress. Additionally, the preacher briefly touches on the topic of entering the kingdom of God, emphasizing the importance of responding to the gospel and allowing God to work in our hearts.
Hell Is Real
By William Blackburn68324:16HellMAT 5:22MAT 7:13MAT 10:28MAT 16:26MAT 18:8MAT 25:41MRK 9:43In this sermon, the preacher emphasizes the importance of talking about hell. He explains that preaching about hell is necessary because it is mentioned in the Bible. The preacher also wants to wake up Christians who may be complacent about the reality of hell. He urges viewers to be burdened for the lost and dying world and warns them about the certainty of hell. The sermon emphasizes the need for individuals to be saved before it is too late and highlights the urgency of sharing the gospel with others.
All That Jesus Taught Bible Study - Part 17
By Zac Poonen63625:50MAT 5:22
This sermon emphasizes the importance of not just seeking forgiveness for sins but also being saved from sin, focusing on overcoming anger and lustful thoughts. It highlights the need for faith in Jesus to experience deliverance from sin through the power of the Holy Spirit, contrasting the Old Testament's external control with the New Testament's internal transformation. The message urges believers to seek the fullness of the Holy Spirit for true freedom from sin and to fulfill the commandments of Christ.
Jude - Uncompromising Yet Merciful
By Mariano Di Gangi55729:43MercyMAT 5:22JHN 1:33In this sermon, the preacher emphasizes the importance of being merciful and compassionate towards those who doubt their faith. He references the story of Lot's rescue from divine judgment, highlighting the role of Abraham's intercession in saving him. The preacher encourages believers to show compassion, offer prayers, and speak words of encouragement to help others avoid God's judgment. He also emphasizes the need to have a holy fear of God and to hate sin, even the smallest traces of it. The sermon draws from the teachings of Jesus in the Sermon on the Mount and the book of Jude in the Bible.
Learning the Fear of God
By Zac Poonen52558:03MAT 5:22LUK 17:30ROM 3:10ROM 6:141PE 1:16This sermon emphasizes the importance of understanding the seriousness of sin and the need to have a deep reverence and fear of God. It highlights how early Christians, particularly Jewish believers, had a profound appreciation for the value of Jesus' blood due to their upbringing in the Old Covenant's strict standards. The speaker challenges Christians to prioritize the fear of God, immediate obedience to His commands, and the significance of repentance and seeking forgiveness in relationships to truly experience God's grace and victory over sin.
The Second Coming 05 God Will Judge
By Stan Ford44445:36MAT 5:22MAT 6:33LUK 16:19LUK 19:10ACT 17:30ACT 17:32In this sermon, the preacher discusses three things that happened at the end of Paul's sermon. The first thing mentioned is that some people mocked when they heard about the resurrection of the dead. The preacher draws a parallel between those mockers and people who may mock the Bible today. The sermon then shifts to discussing the path that Jesus Christ led and the different angles from which it can be viewed. The preacher also mentions the day of salvation, the day of Christ in glory, the day of Jacob's trouble, and the day of the Lord, which includes the millennial reign and judgment. The sermon concludes with a hymn and an invitation for anyone who wants to accept Christ as their savior.
On Eagles' Wings Pt 310
By Don Courville36825:59Radio ShowMAT 5:22MAT 11:28ACT 17:28In this sermon, the preacher discusses the destructive nature of anger and its consequences. He shares a personal story about his father's anger and how it frightened him. The preacher then relates this to the story of David and his brother Elias, highlighting the importance of controlling anger. He also mentions the importance of forgiveness and regaining trust after expressing anger. The sermon concludes with the preacher discussing the symptoms of anger and the need to conquer it in order to have a peaceful and fulfilling life.
3 Things Jesus Said About Hell
By Shane Idleman2942:48HellThe Urgency of the GospelMAT 5:22MAT 10:28MAT 25:41MRK 9:43LUK 16:23JHN 3:18JHN 14:6ROM 3:232TH 1:9REV 21:8Shane Idleman addresses the difficult topic of hell in his sermon '3 Things Jesus Said About Hell,' emphasizing that Jesus spoke more about hell than any other biblical figure. He highlights three key points: the existence of hell, the fear of hell, and the fact that going to hell is a choice. Idleman stresses the importance of understanding the gravity of sin and the necessity of accepting Christ's sacrifice to avoid condemnation. He encourages believers to have compassion for the lost and to actively pray for those who do not know Christ, reminding them that the gospel is urgent and always a priority.
1 John 3:12
By John Gill0Brotherly LoveHatred and EnvyGEN 4:8MAT 5:22JHN 15:12ROM 12:10GAL 5:15EPH 4:31HEB 11:4JAS 1:201JN 3:121JN 3:15John Gill emphasizes the importance of brotherly love by contrasting it with the hatred exemplified by Cain, who, influenced by evil, murdered his brother Abel out of envy. Gill explains that Cain's actions stemmed from his own wickedness and the acceptance of Abel's righteous sacrifice by God, which incited Cain's jealousy. He warns against allowing such hatred to take root in our hearts, as it leads to destructive actions and a separation from God. The sermon highlights the need for self-examination of our motives and the importance of faith in our works. Ultimately, Gill calls believers to embody love and righteousness, avoiding the path of Cain.
On the Priesthood - Part 3
By St. John Chrysostom0MAT 5:22JHN 5:22JHN 20:231CO 12:262CO 3:101TI 3:1JAS 5:14John Chrysostom emphasizes the humility and purity required for the priesthood, highlighting the dangers of arrogance, vainglory, and uncontrolled anger that can lead to spiritual downfall. He stresses the importance of avoiding the desire for authority and power, as well as the need for priests to be vigilant, discerning, and free from the love of glory. Chrysostom warns against the perils of seeking the priesthood for personal gain or recognition, urging priests to be selfless and focused on serving others with humility and grace.
Hebrews 1:1-4
By St. John Chrysostom0MAT 5:22LUK 16:9LUK 21:2EPH 5:27HEB 1:1John Chrysostom preaches about the superiority of God speaking to us through His Son, Jesus Christ, compared to the prophets and angels. He emphasizes the abundant grace that surpasses sin, the importance of Christ purging our sins, and the need for believers to remain pure and avoid speaking evil. Chrysostom warns about the consequences of sinful actions and encourages almsgiving as a way to quench the fires of punishment and receive God's everlasting benefits through good works and a willing heart.
Homily 17 on the Acts of the Apostles
By St. John Chrysostom0EXO 2:22NUM 12:31KI 19:10MAT 5:22ACT 7:35John Chrysostom preaches about the life of Moses, highlighting how God raised him up as a ruler and deliverer despite the rejection and disobedience of the Israelites. He emphasizes Moses' role in leading the people out of Egypt, performing wonders and signs, and receiving the law from God. Chrysostom draws parallels between the Israelites' disobedience in the wilderness and the rejection of Christ by his hearers, pointing out the consequences of resisting the Holy Spirit and betraying the Just One. He encourages his audience to imitate Moses' boldness and gentleness, showing how anger, when used appropriately, can be a tool for defending others and correcting wrongs.
Homily 64 on Matthew
By St. John Chrysostom0MAT 5:22MAT 8:11MAT 8:20MAT 20:1MAT 20:16MAT 20:27JHN 13:151CO 11:31GAL 1:15HEB 12:14John Chrysostom preaches on the importance of humility, diligence, and self-reflection in the Christian life. He emphasizes the need to focus on one's own virtues and good works rather than judging others, urging believers to emulate the examples of faithful individuals like Noah, Abraham, and Job. Chrysostom warns against envy, jealousy, and pride, highlighting the significance of almsgiving, righteousness, and obedience to God's commandments. He uses the parable of the laborers in the vineyard to illustrate God's mercy and the reward of those who turn to Him, regardless of when they come to faith.
(The Full Gospel) 14. Warnings to the Church for the Last Days
By Zac Poonen0PSA 121:3PRO 26:27DAN 11:31MAT 5:22LUK 16:13ACT 20:29ROM 6:14EPH 6:12HEB 12:31JN 2:18REV 3:19Zac Poonen preaches on the warnings found in Daniel 11:31-35 regarding the spirit of the antichrist infiltrating the church, defiling it with impurity, opposition to holiness, and disregard for God's covenant. He emphasizes the importance of standing firm for holiness, righteousness, and against corruption within the church, even in the face of opposition and persecution. Poonen highlights the need for a Daniel-ministry that leads others to righteousness and warns against a Lucifer-ministry that sows discord, emphasizing the importance of maintaining a daily sacrifice, facing persecution with faith, and trusting God's judgment on those who defile the church.
Fight the Good Fight of Faith
By A.B. Simpson0PRO 12:11PRO 14:29PRO 15:1PRO 18:21PRO 29:22MAT 5:22ROM 5:6EPH 4:26COL 3:8JAS 1:20The sermon delves into the significance of the term 'RACA' in biblical times, portraying it as a word of utter contempt and dehumanizing contempt used by the Jews during the time of Christ. The preacher explores various interpretations and historical contexts of 'RACA,' emphasizing how it reflects a deep-seated anger and contempt that seeks to strip individuals of their dignity and worth. Through a multitude of sources and biblical references, the sermon highlights how 'RACA' equates to more than just an insult, but a sin that can lead to severe judgment, akin to murder in God's eyes, as it attacks a person's self-worth and dignity.
Hell
By Francis Turretin0MAT 3:7MAT 5:22MAT 25:41MAT 26:24MRK 9:44LUK 16:23HEB 6:2REV 14:11REV 19:20Francis Turretin delves into the topic of Hell and Eternal Death, affirming the existence of hell and its punishments, which include eternal torment with the devils for the wicked and the joys of eternal life in heaven for the pious. The descriptions of hell in the Bible include terms like Gehenna, the lake of fire and brimstone, and eternal judgment, portraying a place of unquenchable fire and torment. The intensity and eternity of these punishments are emphasized, with various symbols used to depict the direful torments awaiting the wicked in both body and soul.
The Two Cries and the Two Answers.
By Horatius Bonar0MAT 5:22MAT 10:28MAT 18:9MAT 23:15MAT 23:33MRK 9:43LUK 12:5JAS 3:6John MacArthur preaches about the significance of Geenna, the valley of Hinnom, as a symbol of the future home of unrepentant wicked individuals, likened to a cosmic garbage dump where sinners will find their final abode. Geenna, synonymous with the lake of fire, is a place of eternal punishment for the ungodly, contrasting with the righteous who will enter eternal life. The Valley of Hinnom, associated with pagan sacrifices, serves as a vivid illustration of the eternal fires of hell, emphasizing the need to heed Jesus' warnings against persistent sin and ungodliness.
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
But I say unto you--Mark the authoritative tone in which--as Himself the Lawgiver and Judge--Christ now gives the true sense, and explains the deep reach, of the commandment. 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--It is unreasonable to deny, as ALEXANDER does, that three degrees of punishment are here meant to be expressed, and to say that it is but a threefold expression of one and the same thing. But Romish expositors greatly err in taking the first two--"the judgment" and "the council"--to refer to degrees of temporal punishment with which lesser sins were to be visited under the Gospel, and only the last--"hell-fire"--to refer to the future life. All three clearly refer to divine retribution, and that alone, for breaches of this commandment; though this is expressed by an allusion to Jewish tribunals. The "judgment," as already explained, was the lowest of these; the "council," or "Sanhedrim,"which sat at Jerusalem--was the highest; while the word used for "hell-fire" contains an allusion to the "valley of the son of Hinnom" (Jos 18:16). In this valley the Jews, when steeped in idolatry, went the length of burning their children to Molech "on the high places of Tophet"--in consequence of which good Josiah defiled it, to prevent the repetition of such abominations (Kg2 23:10); and from that time forward, if we may believe the Jewish writers, a fire was kept burning in it to consume the carrion and all kinds of impurities that collected about the capital. Certain it is, that while the final punishment of the wicked is described in the Old Testament by allusions to this valley of Tophet or Hinnom (Isa 30:33; Isa 66:24), our Lord Himself describes the same by merely quoting these terrific descriptions of the evangelical prophet (Mar 9:43-48). What precise degrees of unholy feeling towards our brothers are indicated by the words "Raca" and "fool" it would be as useless as it is vain to inquire. Every age and every country has its modes of expressing such things; and no doubt our Lord seized on the then current phraseology of unholy disrespect and contempt, merely to express and condemn the different degrees of such feeling when brought out in words, as He had immediately before condemned the feeling itself. In fact, so little are we to make of mere words, apart from the feeling which they express, that as anger is expressly said to have been borne by our Lord towards His enemies though mixed with "grief for the hardness of their hearts" (Mar 3:5), and as the apostle teaches us that there is an anger which is not sinful (Eph 4:26); so in the Epistle of James (Jam 2:20) we find the words, "O vain (or, empty) man"; and our Lord Himself applies the very word "fools" twice in one breath to the blind guides of the people (Mat 23:17, Mat 23:19) --although, in both cases, it is to false reasoners rather than persons that such words are applied. The spirit, then, of the whole statement may be thus given: "For ages ye have been taught that the sixth commandment, for example, is broken only by the murderer, to pass sentence upon whom is the proper business of the recognized tribunals. But I say unto you that it is broken even by causeless anger, which is but hatred in the bud, as hatred is incipient murder (Jo1 3:15); and if by the feelings, much more by those words in which all ill feeling, from the slightest to the most envenomed, are wont to be cast upon a brother: and just as there are gradations in human courts of judicature, and in the sentences which they pronounce according to the degrees of criminality, so will the judicial treatment of all the breakers of this commandment at the divine tribunal be according to their real criminality before the heart-searching Judge." Oh, what holy teaching is this!
John Gill Bible Commentary
But I say unto you,.... This is a Rabbinical way of speaking, used when a question is determined, and a false notion is refuted; it is a magisterial form of expression, and well suits with Christ, the great teacher and master in Israel; who spake as one having authority, opposing himself, not to the law of "Moses, thou shalt not kill"; but to the false gloss the ancient doctors had put upon it, with which their later ones agreed. You say, that if one man kills another himself, he is to be put to death by the sanhedrim; and if he does it by proxy, he is to be left to the judgment of God, so wholly restraining the law to actual murder; but I affirm, that whosoever is angry with his brother without a cause, shall be in danger of judgment. By "brother" is meant, not in a religious sense, one that is of the same faith, or in the same church state; nor, in a strict natural sense, one that is so in the bonds of consanguinity; but in a large sense, any man, of whatsoever country or nation: for we are to be angry with no man; that is, as is rightly added, without a cause: for otherwise there is an anger which is not sinful, is in God, in Christ, in the holy angels; and is commendable in the people of God, when it arises from a true zeal for religion, the glory of God, and the interest of Christ; and is kindled against sin, their own, or others, all manner of vice, false doctrine, and false worship: but it is causeless anger which is here condemned by Christ, as a breach of the law, "thou shalt not kill"; and such persons are in danger of judgment; not of any of the courts of judicature among the Jews, as the sanhedrim of three, or of twenty three, or of seventy one, which took no notice of anger, as a passion in the mind, only of facts committed; but of the judgment of God, as in the preceding "verse", it being distinguished from the sanhedrim, or council, in the next clause. And whosoever shall say to his brother Raca, shall be in danger of the council, or "sanhedrim". The word Raca is expressive of indignation and contempt; it was used as a term of reproach. Some derive it from to "spit upon"; as if the person that used it thought the man he spoke to deserved to be spit upon, and treated in the most contemptuous manner: but rather the word signifies "empty" and "vain", and denotes a worthless, empty headed man; a man of no brains; a foolish, witless, fellow: so it is often used in Jewish writings. Take a few instances, as follow: "a certain person said to R. Jochanan (w), Rabbi, expound, for it becomes thee to expound; for as thou hast said, so have I seen: he replied to him, Reka, if thou hadst not seen, thou wouldst not have believed.'' Again (x), it happened to R. Simeon ben Eliezer of Migdal Edar, who went from the house of Rabbi; and he met with a certain man very much deformed; he says unto him, Reka, how many are the deformed sons of "Abraham our father?" Many more instances might be given (y). Now I do not find that the use of this reproachful word was cognizable by the Jewish sanhedrim, or great council; nor is it our Lord's meaning that it was, only that it ought to have been taken notice of in a proper manner, as well as actual murder. He adds, but whosoever shall say thou fool, shall be danger of hell fire. The word "fool" does not signify a man of weak parts, one that is very ignorant in things natural; this the word Raca imports; but a wicked reprobate man; in which sense Solomon often uses the word. The Persic version renders it here "wicked". There is a manifest gradation in the text from causeless anger in the breast, or reproachful words; and from thence to a censorious judging of a man's spiritual and eternal estate, which is what is here condemned. "Thou fool", is, thou wicked man, thou ungodly wretch, thou graceless creature, whose portion will be eternal damnation. Calling a man by such names was not allowed of by the Jews themselves, whose rules are: "he that calls his neighbour a servant, let him be excommunicated; a bastard, let him be beaten with forty stripes; "a wicked man", let him descend with him into his life or livelihood (z).'' The gloss upon it is, "as if he should say, to this the sanhedrim is not obliged, but it is lawful to hate him, yea to lessen his sustenance, and exercise his trade,'' which was done to bring him to poverty and distress. So, it seems, the sanhedrim were not obliged to take notice of him. Again, they say, "it is forbidden a man to call his neighbour by a name of reproach (a) everyone that calls his neighbour "a wicked man", shall be brought down to hell;'' which is pretty much what Christ here says, shall be in danger of hell fire; or deserving of hell fire; or liable to, and in danger of punishment, even "unto hell fire". An expression much like this may be observed in Jarchi, on Isa 24:23 where he speaks of some persons , "who are guilty", deserving, or in danger of "hell unto hell". The word here used, and which is often used in the New Testament for "hell", is but the Hebrew , "Ge-Hinnom", the valley of Hinnom, where the children were caused to pass through the fire to Mo. This place, the Jewish writers (b) say, "Was a place well known, near to Jerusalem, a valley, whose fire was never quenched; and in which they burned the bones of anything that was unclean, and dead carcasses, and other pollutions.'' Hence the word came to be used among them, as might be shown in innumerable instances, to express the place and state of the damned; and very fitly describes it. (w) T. Bab. Sanhedrim, fol. 100. 1. T. Bava Bathra, fol. 75. 1. (x) Massechet Derach Eretz, c. 4. fol. 18. 1. (y) Vid. T. Bab. Beracot, fol. 32. 2. Zohar in Exod. fol. 50. 2. (z) T. Bab. Kiddushin, fol. 28. 1. Bava Metzia, fol. 71. 1. (a) Zohar in Exod. fol. 50. 3. (b) Sepher Cosri, fol. 57. 2. Vid. Kimchi in Psal. xxvii. 13.
Tyndale Open Study Notes
5:22 judgment . . . the court . . . hell: The second and third punishments are more severe than would have been typical in Jesus’ day, emphasizing the surpassing righteousness of Jesus and his followers (see 5:20). They did not tolerate unreconciled relationships or any devaluation of others. • If you call someone an idiot: The Aramaic term reqa’ (transliterated as raca) means something like “empty head,” and the clause probably means the same as if you curse someone (literally if you say, ‘You fool’; cp. Jas 2:20). Devaluation of people is a sin that manifests itself in various ways.