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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Matthew 5:21–26. His three-level outline is real structure in the source text, so it is rendered as structure.
Christ having laid down these principles, that Moses and the prophets were still to be their rulers, but that the scribes and Pharisees were to be no longer their rulers, proceeds to expound the law in some particular instances, and to vindicate it from the corrupt glosses which those expositors had put upon it. He adds not any thing new, only limits and restrains some permissions which had been abused: and as to the precepts, shows the breadth, strictness, and spiritual nature of them, adding such explanatory statutes as made them more clear, and tended much toward the perfecting of our obedience to them. In these verses, he explains the law of the sixth commandment, according to the true intent and full extent of it.
I.Here is the command itself laid down (Mat 5:12); We have heard it, and remember it; he speaks to them who know the law, who had Moses read to them in their synagogues every sabbath-day; you have heard that it was said by them, or rather as it is in the margin, to them of old time, to your forefathers the Jews, Thou shalt not kill. Note, The laws of God are not novel, upstart laws, but were delivered to them of old time; they are ancient laws, but of that nature as never to be antiquated nor grow obsolete. The moral law agrees with the law of nature, and the eternal rules and reasons of good and evil, that is, the rectitude of the eternal Mind. Killing is here forbidden, killing ourselves, killing any other, directly or indirectly, or being any way accessory to it. The law of God, the God of life, is a hedge of protection about our lives. It was one of the precepts of Noah, Gen 9:5, Gen 9:6.
II.The exposition of this command which the Jewish teachers contended themselves with; their comment upon it was, Whosoever shall kill, shall be in danger of the judgment. This was all they had to say upon it, that wilful murderers were liable to the sword of justice, and casual ones to the judgment of the city of refuge. The courts of judgment sat in the gate of their principal cities; the judges, ordinarily, were in number twenty-three; these tried, condemned, and executed murderers; so that whoever killed, was in danger of their judgment. Now this gloss of theirs upon this commandment was faulty, for it intimated,
1.That the law of the sixth commandment was only external, and forbade no more than the act of murder, and laid to restraint upon the inward lusts, from which wars and fightings come. This was indeed the prōton pseudos - the fundamental error of the Jewish teachers, that the divine law prohibited only the sinful act, not the sinful thought; they were disposed haerere in cortice - to rest in the letter of the law, and they never enquired into the spiritual meaning of it. Paul, while a Pharisee, did not, till, by the key of the tenth commandment, divine grace let him into the knowledge of the spiritual nature of all the rest, Rom 7:7, Rom 7:14.
2.Another mistake of theirs was, that this law was merely political and municipal, given for them, and intended as a directory for their courts, and no more; as if they only were the people, and the wisdom of the law must die with them.
III.The exposition which Christ gave of this commandment; and we are sure that according to his exposition of it we must be judged hereafter, and therefore ought to be ruled now. The commandment is exceeding broad, and not to be limited by the will of the flesh, or the will of men.
1.Christ tells them that rash anger is heart-murder (Mat 5:22); Whosoever is angry with his brother without a cause, breaks the sixth commandment. By our brother here, we are to understand any person, though ever so much our inferior, as a child, a servant, for we are all made of one blood. Anger is a natural passion; there are cases in which it is lawful and laudable; but it is then sinful, when we are angry without cause. The word is eikē, which signifies, sine caus, sine effectu, et sine modo - without cause, without any good effect, without moderation; so that the anger is then sinful,
(1.)When it is without any just provocation given; either for no cause, or no good cause, or no great and proportionable cause; when we are angry at children or servants for that which could not be helped, which was only a piece of forgetfulness or mistake, that we ourselves might easily have been guilty of, and for which we should not have been angry at ourselves; when we are angry upon groundless surmises, or for trivial affronts not worth speaking of.
(2.)When it is without any good end aimed at, merely to show our authority, to gratify a brutish passion, to let people know our resentments, and excite ourselves to revenge, then it is in vain, it is to do hurt; whereas if we are at any time angry, it should be to awaken the offender to repentance, and prevent his doing so again; to clear ourselves (Co2 7:11), and to give warning to others.
(3.)When it exceeds due bounds; when we are hardy and headstrong in our anger, violent and vehement, outrageous and mischievous, and when we seek the hurt of those we are displeased at. This is a breach of the sixth commandment, for he that is thus angry, would kill if he could and durst; he has taken the first step toward it; Cain's killing his brother began in anger; he is a murderer in the account of God, who knows his heart, whence murder proceeds, Mat 15:19.
2.He tells them, that given opprobrious language to our brother is tongue-murder, calling him, Raca, and, Thou fool. When this is done with mildness and for a good end, to convince others of their vanity and folly, it is not sinful. Thus James says, O vain man; and Paul, Thou fool; and Christ himself, O fools, and slow of heart. But when it proceeds from anger and malice within, it is the smoke of that fire which is kindled from hell, and falls under the same character.
(1.)Raca is a scornful word, and comes from pride, "Thou empty fellow;" it is the language of that which Solomon calls proud wrath (Pro 21:24), which tramples upon our brother - disdains to set him even with the dogs of our flock. This people who knoweth not the law, is cursed, is such language, Joh 7:49.
(2.)Thou fool, is a spiteful word, and comes from hatred; looking upon him, not only as mean and not to be honoured, but as vile and not to be loved; "Thou wicked man, thou reprobate." The former speaks a man without sense, this (in scripture language) speaks a man without grace; the more the reproach touches his spiritual condition, the worse it is; the former is a haughty taunting of our brother, this is a malicious censuring and condemning of him, as abandoned of God. Now this is a breach of the sixth commandment; malicious slanders and censures are poison under the tongue, that kills secretly and slowly; bitter words are as arrows that would suddenly (Psa 64:3), or as a sword in the bones. The good name of our neighbour, which is better than life, is thereby stabbed and murdered; and it is an evidence of such an ill-will to our neighbour as would strike at his life, if it were in our power.
3.He tells them, that how light soever they made of these sins, they would certainly be reckoned for; he that is angry with is brother shall be in danger of the judgment and anger of God; he that calls him Raca, shall be in danger of the council, of being punished by the Sanhedrim for reviling an Israelite; but whosoever saith, Thou fool, thou profane person, thou child of hell, shall be in danger of hell-fire, to which he condemns his brother; so the learned Dr. Whitby. Some think, in allusion to the penalties used in the several courts of judgment among the Jews, Christ shows that the sin of rash anger exposes men to lower or higher punishments, according to the degrees of its proceeding. The Jews had three capital punishments, each worse than the other; beheading, which was inflicted by the judgment; stoning, by the council or chief Sanhedrim; and burning in the valley of the son of Hinnom, which was used only in extraordinary cases: it signifies, therefore, that rash anger and reproachful language are damning sins; but some are more sinful than others, and accordingly there is a greater damnation, and a sorer punishment reserved for them: Christ would thus show which sin was most sinful, by showing which it was the punishment whereof was most dreadful.
IV.From all this it is here inferred, that we ought carefully to preserve Christian love and peace with our brethren, and that if at any time a breach happens, we should labour for a reconciliation, by confessing our fault, humbling ourselves to our brother, begging his pardon, and making restitution, or offering satisfaction for wrong done in word or deed, according as the nature of the thing is; and that we should do this quickly for two reasons:
1.Because, till this be done, we are utterly unfit for communion with God in holy ordinances, Mat 5:23, Mat 5:24. The case supposed is, "That thy brother have somewhat against thee," that thou has injured and offended him, either really or in his apprehension; if thou are the party offended, there needs not this delay; if thou have aught against thy brother, make short work of it; no more is to be done but to forgive him (Mar 11:25), and forgive the injury; but if the quarrel began on thy side, and the fault was either at first or afterwards thine, so that thy brother has a controversy with thee, go and be reconciled to him before thou offer thy gift at the altar, before thou approach solemnly to God in the gospel-services of prayer and praise, hearing the word or the sacraments. Note,
(1.)When we are addressing ourselves to any religious exercises, it is good for us to take that occasion of serious reflection and self-examination: there are many things to be remembered, when we bring our gift to the altar, and this among the rest, whether our brother hath aught against us; then, if ever, we are disposed to be serious, and therefore should then call ourselves to an account.
(2.)Religious exercises are not acceptable to God, if they are performed when we are in wrath; envy, malice, and uncharitableness, are sins so displeasing to God, that nothing pleases him which comes from a heart wherein they are predominant, Ti1 2:8. Prayers made in wrath are written in gall, Isa 1:15; Isa 58:4.
(3.)Love or charity is so much better than all burnt-offerings and sacrifice, that God will have reconciliation made with an offended brother before the gift be offered; he is content to stay for the gift, rather than have it offered while we are under guilt and engaged in a quarrel.
(4.)Though we are unfitted for communion with God, by a continual quarrel with a brother, yet that can be no excuse for the omission or neglect of our duty: "Leave there thy gift before the altar, lest otherwise, when thou has gone away, thou be tempted not to come again." Many give this as a reason why they do not come to church or to the communion, because they are at variance with some neighbour; and whose fault is that? One sin will never excuse another, but will rather double the guilt. Want of charity cannot justify the want of piety. The difficulty is easily got over; those who have wronged us, we must forgive; and those whom we have wronged, we must make satisfaction to, or at least make a tender of it, and desire a renewal of the friendship, so that if reconciliation be not made, it may not be our fault; and then come, come and welcome, come and offer thy gift, and it shall be accepted. Therefore we must not let the sun go down upon our wrath any day, because we must go to prayer before we go to sleep; much less let the sun rise upon our wrath on a sabbath-day, because it is a day of prayer.
2.Because, till this be done, we lie exposed to much danger, Mat 5:25, Mat 5:26. It is at our peril if we do not labour after an agreement, and that quickly, upon two accounts:
(1.)Upon a temporal account. If the offence we have done to our brother, in his body, goods, or reputation, be such as will bear action, in which he may recover considerable damages, it is our wisdom, and it is our duty to our family, to prevent that by a humble submission and a just and peaceable satisfaction; lest otherwise he recover it by law, and put us to the extremity of a prison. In such a case it is better to compound and make the best terms we can, than to stand it out; for it is in vain to contend with the law, and there is danger of our being crushed by it. Many ruin their estates by an obstinate persisting in the offences they have given, which would soon have been pacified by a little yielding at first. Solomon's advice in case of suretyship is, Go, humble thyself, and so secure and deliver thyself, Pro 6:1-5. It is good to agree, for the law is costly. Though we must be merciful to those we have advantage against, yet we must be just to those that have advantage against us, as far as we are able. "Agree, and compound with thine adversary quickly, lest he be exasperated by thy stubbornness, and provoked to insist upon the utmost demand, and will not make thee the abatement which at first he would have made." A prison is an uncomfortable place to those who are brought to it by their own pride and prodigality, their own wilfulness and folly.
(2.)Upon a spiritual account. "Go, and be reconciled to thy brother, be just to him, be friendly with him, because while the quarrel continues, as thou art unfit to bring thy gift to the altar, unfit to come to the table of the Lord, so thou art unfit to die: if thou persist in this sin, there is danger lest thou be suddenly snatched away by the wrath of God, whose judgment thou canst not escape nor except against; and if that iniquity be laid to thy charge, thou art undone for ever." Hell is a prison for all that live and die in malice and uncharitableness, for all that are contentious (Rom 2:8), and out of that prison there is no rescue, no redemption, no escape, to eternity.
This is very applicable to the great business of our reconciliation to God through Christ; Agree with him quickly, whilst thou art in the way. Note, [1.] The great God is an Adversary to all sinners, antidikos - a law-adversary; he has a controversy with them, an action against them. [2.] It is our concern to agree with him, to acquaint ourselves with him, that we may be at peace, Job 22:21; Co2 5:20. [3.] It is our wisdom to do this quickly, while we are in the way. While we are alive, we are in the way; after death, it will be too late to do it; therefore give not sleep to thine eyes till it be done. [4.] They who continue in a state of enmity to God, are continually exposed to the arrests of his justice, and the most dreadful instances of his wrath. Christ is the Judge, to whom impenitent sinners will be delivered; for all judgment is committed to the Son; he that was rejected as a Saviour, cannot be escaped as a Judge, Rev 6:16, Rev 6:17. It is a fearful thing to be thus turned over to the Lord Jesus, when the Lamb shall become the Lion. Angels are the officers to whom Christ will deliver them (Mat 13:41, Mat 13:42); devils are so too, having the power of death as executioners to all unbelievers, Heb 2:14. Hell is the prison, into which those will be cast that continue in a state of enmity to God, Pe2 2:4. [5.] Damned sinners must remain in it to eternity; they shall not depart till they have paid the uttermost farthing, and that will not be to the utmost ages of eternity: divine justice will be for ever in the satisfying, but never satisfied.
Historical interpretation
Eleven Centuries of Reception
17 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Not even by an evil word does He permit it to be vented. Ever if we must be angry, our anger must not be maintained beyond sunset, as the apostle admonishes.
After that, the Lord, "amplifying the Law," openly adds the prohibition of anger against a brother to that of murder. Not even by an evil word does He permit it to be vented.
But he had withal said above: "Are we, then, making void the law through faith? Far be it; but we are establishing the law " -forsooth in those (points) which, being even now interdicted by the New Testament, are prohibited by an even more emphatic precept: instead of, "Thou shalt not commit adultery," "Whoever shall have seen with a view to concupiscence, hath already committed adultery in his own heart; " and instead of, "Thou shalt not kill," "Whoever shall have said to his brother, Racha, shall be in danger of hell." Ask (yourself) whether the law of not committing adultery be still in force, to which has been added that of not indulging concupiscence.
For what sort of deed is it to approach the peace of God without peace? the remission of debts while you retain them? How will he appease his Father who is angry with his brother, when from the beginning "all anger" is forbidden us? For even Joseph, when dismissing his brethren for the purpose of fetching their father, said, "And be not angry in the way.
Beautiful entrance He here makes to a teaching beyond the works of the Law, declaring to the Apostles that they should have no admission to the kingdom of heaven without a righteousness beyond that of Pharisees.
Or, he who reproaches with emptiness one full of the Holy Spirit, will he arraigned in the assembly of the Saints, and by their sentence will be punished for an affront against that Holy Spirit Himself.
This is what the Lord said: “I have not come to abolish the law but to fulfill it.” In other words, to accentuate what was considered least; that is to say, to reform for the better the precepts of the law.For this reason the holy apostle says, “Do we, then, overthrow the law by this faith? By no means! On the contrary, we uphold the law.” … The law commands us not to murder. The gospel commands us not to get angry without reason, that we may remove every root of sin from our hearts, because anger can even lead to homicide.
"Ye have heard that it was said to them of old time, Thou shall not kill."
And yet it was Himself who gave those laws also, but so far He states them impersonally. For if on the one hand He had said, "Ye have heard that I said to them of old," the saying would have been hard to receive, and would have stood in the way of all the hearers. If again, on the other hand, after having said, "Ye have heard that it was said to them of old by my Father," He had added, "But I say," He would have seemed to be taking yet more on Himself.
Wherefore He hath simply stated it, making out thereby one point only; the proof that in fitting season He had come saying these things. For by the words, "It was said to them of old," He pointed out the length of the time, since they received this commandment. And this He did to shame the hearer, shrinking from the advance to the higher class of His commandments; as though a teacher should say to a child that was indolent, "Knowest thou not how long a time thou hast consumed in learning syllables?" This then He also covertly intimates by the expression, "them of old time," and thus for the future summons them on to the higher order of His instructions: as if He had said, "Ye are learning these lessons long enough, and you must henceforth press on to such as are higher than these."
And it is well that He doth not disturb the order of the commandments, but begins first with that which comes earlier, with which the law also began. Yea, for this too suits with one showing the harmony between them.
By righteousness is here meant universal virtue. But observe the superior power of grace, in that He requires of His disciples who were yet uninstructed to be better than those who were masters under the Old Testament. Thus He does not call the Scribes and Pharisees unrighteous, but speaks of their righteousness. And see how even herein He confirms the Old Testament that He compares it with the New, for the greater and the less are always of the same kind.
This, it was said by them of old time, shows that it was long ago that they had received this precept. He says this that He might rouse His sluggish hearers to proceed to more sublime precepts, as a teacher might say to an indolent boy, Know you not how long time you have spent already in merely learning to spell? In that, I say unto you, mark the authority of the legislator, none of the old Prophets spoke thus; but rather, Thus saith the Lord. They as servants repeated the commands of their Lord; He as a Son declared the will of His Father, which was also His own. They preached to their fellow servants; Ha as master ordained a law for his slaves.
Or, Racha is a word signifying contempt, and worthlessness. For where we in speaking to servants or children say, Go thou, or, Tell thou him; in Syriac they would say Racha for 'thou.' For the Lord descends to the smallest trifles even of our behaviour, and bids us treat one another with mutual respect.
This is the first mention of hell, though the kingdom of Heaven had been mentioned some time before, which shows that the gifts of the one comes of His love, the condemnation of the other of our sloth. Many thinking this a punishment too severe for a mere word, say that this was said figuratively. But I fear that if we thus cheat ourselves with words here, we shall suffer punishment in deed there. Think not then this too heavy a punishment, when so many sufferings and sins have their beginning in a word; a little word has often begotten a murder, and overturned whole cities. And yet it is not to be thought a little word that denies a brother reason and understanding by which we are men, and differ from the brutes.
Or, the judgment and the council denote punishment in this word; hell-fire future punishment. He denounces punishment against anger, yet does not mention any special punishment, showing therein that it is not possible that a man should be altogether free from the passion. The Council here means the Jewish senate, for He would not seem to be always superseding all their established institutions, and introducing foreignf.
And let us be diligent, if we would attain unto the kingdom, to show forth something more than the old commandments; since we cannot otherwise lay hold of the things of Heaven. For if we arrive but at the same measure, that of the ancients, we shall stand without that threshold; for "except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye cannot enter into the kingdom of Heaven."
Yet, although so heavy a threat is set down, there are some who so far from over-passing this righteousness, even come short of it; so far from shunning oaths, they even swear falsely; so far from avoiding an unchaste gaze, they even fall into the very act of wickedness. And all the rest of the things which are forbidden, they dare to do, as though past feeling: waiting for one thing only, the day of punishment, and the time when they are to pay the most extreme penalty for their misdoings.
(Verse 19 and following) Therefore, whoever shall break one of the least of these commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but he who shall do and teach them, the same shall be called great in the kingdom of heaven. For I say to you, that unless your justice exceeds that of the scribes and Pharisees, you shall not enter into the kingdom of heaven. You have heard that it was said to those of old: You shall not kill; and whoever kills shall be liable to judgment. But I tell you. This chapter, sticking with the previous testimony, in which he said: Not one iota, or one apex, will pass from the Law, until all things are fulfilled. Therefore, he seals the Pharisees, who, despising the commandments of God, establish their own traditions, which do not benefit them in teaching the people if they destroy even a small thing that is commanded in the Law. However, we can also understand that the education of teachers, even if subject to a small sin, leads them down from the highest rank, and it does not benefit them to teach righteousness, which the smallest fault destroys. And let perfect happiness be to fulfill with action what you have taught in words.
Some copies add here the words, without cause; but by the true readingc the precept is made unconditional, and anger altogether forbidden. For when we are told to pray for them that persecute us, all occasion of anger is taken away. The words without cause then must be erased, for the wrath of man worketh not the righteousness of God.
Or, Racha is a Hebrew word signifying, 'empty,' 'vain;' as we might say in the common phrase of reproach, 'empty-pate.' Observe that He says brother; for who is our brother, but he who has the same Father as ourselves?
What is the difference between being in danger of the judgment, and being in danger of the council, and being in danger of the gehenna of fire? For this last sounds most weighty, and reminds us that certain stages were passed over from lighter to more weighty, until the gehenna of fire was reached. And, therefore, if it is a lighter thing to be in danger of the judgment than to be in danger of the council, and if it is also a lighter thing to be in danger of the council than to be in danger of the gehenna of fire, we must understand it to be a lighter thing to be angry with a brother without a cause than to say Raca; and again, to be a lighter thing to say Raca than to say Thou fool. For the danger would not have gradations, unless the sins also were mentioned in gradation.
(cont. Faust. xix. 30.) For almost all the precepts which the Lord gave, saying, But I say unto you, are found in those ancient books. But because they knew not of any murder, besides the destruction of the body, the Lord shows them that every evil thought to the hurt of a brother is to be held for a kind of murder.
(De Civ. Dei, i. 20.) We do not, because we have heard that, Thou shall not kill, deem it therefore unlawful to pluck a twig, according to the error of the Manichees, nor consider it to extend to irrational brutes; by the most righteous ordinance of the Creator their life and death is subservient to our needs. There remains, therefore, only man of whom we can understand it, and that not any other man, nor you only; for he who kills himself does nothing else but kill a man. Yet have not they in any way done contrary to this commandment who have waged wars under God's authority, or they who charged with the administration of civil power have by most just and reasonable orders inflicted death upon criminals. Also Abraham was not charged with cruelty, but even received the praise of piety, for that he was willing to obey God in slaying his son. Those are to be excepted from this command whom God commands to be put to death, either by a general law given, or by particular admonition at any special time. For he is not the slayer who ministers to the command, like a hilt to one smiting with a sword, nor is Samson otherwise to be acquitted for destroying himself along with his enemies, than because he was so instructed privily of the Holy Spirit, who through him wrought the miracles.
The righteousness of the Scribes and Pharisees are the commandments of Moses; but the commandments of Christ are the fulfilment of that Law. This then is His meaning; Whosoever in addition to the commandments of the Law shall not fulfil My commandments, shall not enter into the kingdom of heaven. For those indeed save from the punishment due to transgressors of the Law, but do not bring into the kingdom; but My commandments both deliver from punishment, and bring into the kingdom. But seeing that to break the least commandments and not to keep them are one and the same, why does He say above of him that breaks the commandments, that he shall be the least in the kingdom of heaven, and here of him who keeps them not, that he shall not enter into the kingdom of heaven? See how to be the least in the kingdom is the same with not entering into the kingdom. For a man to be in the kingdom is not to reign with Christ, but only to be numbered among Christ's people; what He says then of him that breaks the commandments is, that he shall indeed be reckoned among Christians, yet the least of them. But he who enters into the kingdom, becomes partaker of His kingdom with Christ. Therefore he who does not enter into the kingdom of heaven, shall not indeed have a part of Christ's glory, yet shall he be in the kingdom of heaven, that is, in the number of those over whom Christ reigns as King of heaven.
Christ willing to show that He is the same God who spoke of old in the Law, and who now gives commandments in grace, now puts first of all his commandments (vid. Mat. 19:18.), that one which was the first in the Law, first, at least, of all those that forbade injury to our neighbour.
He who is angry without cause shall be judged; but he who is angry with cause shall not be judged. For if there were no anger, neither teaching would profit, nor judgments hold, nor crimes be controlled. So that he who on just cause is not angry, is in sin; for an unreasonable patience sows vices, breeds carelessness, and invites the good as well as the bad to do evil.
Yet that anger which arises from just cause is indeed not anger, but a sentence of judgment. For anger properly means a feeling of passion; but he whose anger arises from just cause does not suffer any passion, and is rightly said to sentence, not to be angry with.
But I think that Christ does not speak of anger of the flesh, but anger of the heart; for the flesh cannot be so disciplined as not to feel the passion. When then a man is angry but refrains from doing what his anger prompts him, his flesh is angry, but his heart is free from anger.
And it were an unworthy reproach to him who has in him the Holy Spirit to call him 'empty.'
But as none is empty who has the Holy Spirit, so none is a fool who has the knowledge of Christ; and if Racha signifies 'empty,' it is one and the same thing, as far as the meaning of the word goes, to say Racha, or 'thou fool.' But there is a difference in the meaning of the speaker; for Racha was a word in common use among the Jews, not expressing wrath or hate, but rather in a light careless way expressing confident familiarity, not anger. But you will perhaps say, if Racha is not an expression of wrath, how is it then a sin? Because it is said for contention, not for edification; and if we ought not to speak even good words but for the sake of edification, how much more not such as are in themselves bad?
In danger of the council; that is, (according to the interpretation given by the Apostles in their Constitutions,) in danger of being one of that Council which condemned Christe.
The Saviour here names the torments of hell, Gehenna, a name thought to be derived from a valley consecrate to idols near Jerusalem, and filled of old with dead bodies, and defiled by Josiah, as we read in the Book of Kings.
Christ does not mention by whom this was said. For if He had said, "My Father said to the men of old, but I say to you," it would have appeared that He was giving laws in opposition to the Father. Again, if He had said, "I said to the men of old," this would have been hard to accept. Therefore He speaks indefinitely, "It was said to the men of old" (Deut. 5:17). He shows that the law has become antiquated by saying, "It was said to the men of old." Therefore, since the law has become old and antiquated and near the point of obliteration, it is necessary to leave it and to run to the new commandments.
(non occ.) Or, we may explain by referring to the way in which the Scribes and Pharisees understood the Law, not to the actual contents of the Law.
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Summary
Matthew 5:21 introduces the first of Jesus' six "antitheses" in the Sermon on the Mount, where He confronts and reinterprets traditional understandings of the Mosaic Law. Here, Jesus begins with the Sixth Commandment, "Thou shalt not kill," as it was commonly understood and enforced by the legal system of His day. He sets the stage for a radical expansion of the Law's demands, moving beyond mere external compliance to address the internal attitudes and heart conditions that precede and fuel sinful actions, specifically anger and hatred.
Context
Literary Context
Matthew 5:21 serves as the opening statement in a series of six "antitheses" (Matthew 5:21-48) within Jesus' seminal Sermon on the Mount. Following His declaration that He did not come to abolish the Law or the Prophets but to fulfill them (Matthew 5:17), Jesus proceeds to demonstrate this fulfillment by deepening the understanding of key Mosaic commandments. Each antithesis follows a pattern: "You have heard that it was said..." (referring to traditional interpretations) "But I say to you..." (Jesus' authoritative reinterpretation). This particular verse lays the groundwork by quoting the widely known prohibition against murder, preparing the audience for Jesus' subsequent, more profound teaching on the internal roots of violence in Matthew 5:22.
Historical & Cultural Context
The phrase "them of old time" (or "those of ancient times") refers primarily to the traditional interpretations and oral teachings of the Jewish scribes and Pharisees, which often focused on the external observance of the Mosaic Law. While the written Law prohibited murder, the prevailing legalistic culture tended to emphasize the outward act and its corresponding judicial punishment, rather than the underlying heart condition. The "judgment" mentioned in the verse refers to the local Jewish courts (the Sanhedrin or lesser tribunals) that would adjudicate cases of murder, potentially leading to capital punishment or other severe penalties according to the Law of Moses (Numbers 35:16-21). Jesus' audience would have been intimately familiar with these legal frameworks and the societal understanding of the Sixth Commandment.
Key Themes
This verse introduces several pivotal themes that permeate the Sermon on the Mount and indeed, Jesus' entire ministry. First, it highlights the sanctity of human life, a foundational principle rooted in humanity being created in God's image (Genesis 1:27). Second, it immediately sets up the contrast between external obedience and internal righteousness, signaling Jesus' emphasis on the heart as the true locus of moral and spiritual purity. Unlike the scribes and Pharisees, whose righteousness Jesus declares must be surpassed (Matthew 5:20), Jesus demonstrates that God's Law demands not just the absence of outward transgression but the presence of inward transformation. This theme of fulfillment of the Law is central, as Jesus reveals the full, spiritual scope of God's commands, extending them beyond mere physical acts to encompass thoughts, intentions, and attitudes.
Exposition and Analysis
Key Word Analysis
This verb (G191) signifies not merely the physical act of perceiving sound, but also understanding, giving audience to, or being informed. In this context, "Ye have heard" implies that the audience was well-acquainted with the traditional teaching of the Law, likely through synagogue readings and rabbinic instruction. It sets up the common understanding that Jesus is about to challenge or deepen.
This adjective (G744) denotes something original, primeval, or ancient. Here, it refers to the teachings and interpretations passed down through generations, often attributed to revered figures or established traditions. It underscores the antiquity and perceived authority of the understanding Jesus is addressing, contrasting it with His new, authoritative interpretation.
This verb (G5407) specifically means "to be a murderer" or "to do murder," referring to unlawful, premeditated homicide. It aligns with the Hebrew ratsach (רָצַח) in the Old Testament's Sixth Commandment (Exodus 20:13). Jesus uses this precise term to directly quote the commandment, establishing the baseline understanding before expanding its scope to include the internal disposition.
This adjective (G1777) means "liable to," "guilty of," or "subject to" a condition, penalty, or imputation. In this verse, it indicates legal culpability and the consequence of facing judgment for the act of murder. It highlights the serious legal ramifications understood by the audience under the Mosaic Law.
Verse Breakdown
"Ye have heard that it was said by them of old time,"
This opening phrase establishes the common ground of understanding. Jesus appeals to the audience's familiarity with the traditional teaching and interpretation of the Law, likely as expounded by the scribes and Pharisees. It sets the stage for Jesus' authoritative "But I say to you," which will follow in the subsequent verse, signaling a reinterpretation or deeper revelation of God's will.
"Thou shalt not kill;"
This is a direct quotation of the Sixth Commandment from the Decalogue (Exodus 20:13 and Deuteronomy 5:17). It prohibits the unlawful taking of human life, specifically murder. This commandment was a cornerstone of Israelite law and morality, emphasizing the sacredness of human life as created in the image of God.
"and whosoever shall kill shall be in danger of the judgment:"
This clause describes the legal consequence for violating the Sixth Commandment under the Mosaic Law. "The judgment" refers to the judicial process and the local courts (Sanhedrin or lesser tribunals) that would try cases of murder. A person found guilty of murder would be subject to severe penalties, including capital punishment, reflecting the gravity of the offense against both humanity and God. This part of the verse underscores the external, legalistic understanding of the commandment prevalent in Jesus' time.
Literary Devices
Matthew 5:21 employs several significant literary devices. The most prominent is Antithesis, which serves as the overarching structural framework for this section of the Sermon on the Mount. Jesus presents a commonly accepted teaching ("Ye have heard that it was said...") and then contrasts it with His own, deeper authoritative interpretation ("But I say to you..."). Although the "But I say to you" part is in the next verse, this verse establishes the first half of the antithetical structure. There is also clear Quotation and Allusion to the Old Testament Law, specifically the Sixth Commandment, grounding Jesus' teaching in the established divine revelation. By quoting the commandment directly, Jesus affirms its validity while simultaneously preparing to expand its meaning. Furthermore, the verse uses Foreshadowing, as it sets the stage for Jesus' radical reinterpretation of the Law, hinting at the profound shift from external legalism to internal righteousness that will be fully unveiled in Matthew 5:22.
Theological and Thematic Connections
Matthew 5:21 is profoundly significant because it marks the beginning of Jesus' re-calibration of righteousness, moving it from mere external compliance to an internal transformation of the heart. Theologically, it underscores that God's Law is not merely a set of rules governing outward behavior, but a reflection of His holy character, demanding purity of thought and intention. The prohibition against murder, while vital for societal order, is revealed by Jesus to be only the tip of the iceberg; the deeper sin lies in the anger, hatred, and contempt that breed violence in the heart. This passage thus elevates the standard of righteousness, demonstrating that true obedience to God involves a radical change of one's inner disposition, aligning with the very heart of God who values human life and desires reconciliation over animosity. It challenges the superficiality of legalism, calling believers to a righteousness that flows from a renewed spirit.
Reflection and Application
Matthew 5:21, though seemingly a simple restatement of a well-known commandment, serves as a powerful call to radical self-examination and spiritual depth. For believers today, it challenges us to move beyond a superficial understanding of sin and righteousness. It's not enough to simply refrain from physical violence; we are called to address the root causes of anger, resentment, and contempt within our hearts. This means actively confronting our own tendencies toward bitterness, unforgiveness, and devaluing others, recognizing that these internal states, if left unchecked, are the fertile ground from which destructive actions can spring. The verse compels us to cultivate a heart of love, respect, and reconciliation towards all people, acknowledging that every individual bears the image of God. It reminds us that true righteousness is a matter of the heart, leading to a life that honors God not just in deed, but in thought and intention.
Questions for Reflection
FAQ
What does "them of old time" refer to in this verse?
"Them of old time" (Greek: archaîos) refers to the traditional interpretations and teachings of the Mosaic Law that were prevalent in Jesus' day, often expounded by the Jewish scribes and Pharisees. It doesn't necessarily mean the original written Law itself, but rather the way it had been understood, applied, and passed down through generations, frequently with an emphasis on external adherence rather than the deeper spiritual intent. Jesus is contrasting these established, often legalistic, interpretations with His own authoritative and more profound understanding of God's will.
How does Jesus' teaching in Matthew 5:21-22 differ from the Old Testament Law regarding murder?
The Old Testament Law, specifically the Sixth Commandment (Exodus 20:13), strictly prohibited murder, defining it as the unlawful taking of a human life, and prescribed severe penalties for violators. Jesus does not abolish this commandment but fulfills it by revealing its deeper, spiritual meaning. While the Old Testament focused on the act of murder and its external consequences, Jesus expands the scope to include the internal disposition that leads to such acts. In Matthew 5:22, He teaches that even anger, contempt, and insults against a brother or sister are tantamount to murder in God's eyes, making one liable to divine judgment. Thus, Jesus elevates the standard from merely refraining from the physical act to purifying the heart from the very roots of hatred and violence.
Christ-Centered Fulfillment
Matthew 5:21, though presenting a foundational legal principle, finds its ultimate fulfillment and deepest meaning in Jesus Christ. He is not merely a new interpreter of the Law, but its perfect embodiment and the means by which its profound demands can be met. Jesus Himself lived a life utterly free from internal hatred or external violence, perfectly fulfilling the spirit of the Sixth Commandment and all righteousness (Matthew 3:15). His teaching here foreshadows His own sacrificial death, where He, the innocent Lamb of God, was "killed" by human sin and hatred, yet offered Himself as the ultimate atonement for the very anger and hostility He condemns (Isaiah 53:5-7). Furthermore, Christ's work on the cross and His resurrection provide the power for believers to move beyond mere external obedience to the Law. Through union with Him, the Holy Spirit transforms our hearts, enabling us to put off the old self, which is prone to anger and malice, and put on the new self, created in righteousness and holiness (Ephesians 4:22-24). Thus, Jesus not only perfectly models the righteousness He calls for but also empowers His followers to live lives characterized by love and reconciliation, fulfilling the Law's true intent through His redemptive work (Romans 8:3-4).