Matthew 5:22

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.

KJV (with Strong's)

But {G1161} I {G1473} say {G3004} unto you {G5213}, That {G3754} whosoever {G3956} is angry {G3710} with his {G846} brother {G80} without a cause {G1500} shall be {G2071} in danger {G1777} of the judgment {G2920}: and {G1161} whosoever {G3739}{G302} shall say {G2036} to his {G846} brother {G80}, Raca {G4469}, shall be {G2071} in danger {G1777} of the council {G4892}: but {G1161} whosoever {G3739}{G302} shall say {G2036}, Thou fool {G3474}, shall be {G2071} in danger {G1777} of {G1519} hell {G1067} fire {G4442}.

Complete Jewish Bible

But I tell you that anyone who nurses anger against his brother will be subject to judgment; that whoever calls his brother, `You good-for-nothing!' will be brought before the Sanhedrin; that whoever says, `Fool!' incurs the penalty of burning in the fire of Gei-Hinnom!

Berean Standard Bible

But I tell you that anyone who is angry with his brother will be subject to judgment. Again, anyone who says to his brother, ‘Raca,’ will be subject to the Sanhedrin. But anyone who says, ‘You fool!’ will be subject to the fire of hell.

American Standard Version

but I say unto you, that every one who is angry with his brother shall be in danger of the judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council; and whosoever shall say, Thou fool, shall be in danger of the hell of fire.

Commentary

### SUMMARY
In Matthew 5:22, Jesus profoundly redefines the Sixth Commandment, moving beyond the external act of murder to address the internal disposition of the heart. He reveals that unrighteous anger and contemptuous speech toward a fellow human being are not trivial matters but serious offenses that incur escalating degrees of spiritual judgment, culminating in the gravest consequence of "hell fire." This teaching underscores the radical nature of God's moral law, which demands not merely outward obedience but an inner transformation of attitudes and intentions, highlighting the profound value God places on human dignity and brotherly love.

### CONTEXT
* **Literary Context:** This verse is a crucial component of Jesus's [Sermon on the Mount](/matthew/5 "Matthew 5 - The Sermon on the Mount"), specifically within the series of "antitheses" (Matthew 5:21-48) where Jesus declares, "You have heard that it was said... But I say unto you..." In [Matthew 5:21](/matthew/5-21 "Matthew 5:21 - The Commandment Against Murder"), Jesus references the traditional understanding of the Sixth Commandment, "Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment." Immediately, in [Matthew 5:22](/matthew/5-22 "Matthew 5:22 - Jesus' Teaching on Anger and Contempt"), He expands upon this, demonstrating that God's law penetrates beyond outward actions to the very thoughts and intentions of the heart. This pattern of intensifying the Law's demands is central to the Sermon, revealing the true breadth of God's righteousness and the inadequacy of mere external compliance. The progression from anger to verbal abuse ("Raca," "Thou fool") illustrates a deepening spiritual offense, mirroring the escalating consequences.

* **Historical & Cultural Context:** The "judgment" (κρίσις, _krisis_) and "council" (συνέδριον, _synedrion_) mentioned in the verse refer to the Jewish legal system of Jesus's day. "Judgment" likely refers to local courts, while the "council" signifies the Sanhedrin, the supreme Jewish judicial body in Jerusalem, which had the authority to try capital cases. These references would have been immediately understood by Jesus's audience as earthly legal proceedings with severe penalties. The terms "Raca" (Aramaic for "empty one" or "worthless") and "Thou fool" (Greek: μωρός, _mōros_, implying moral or spiritual emptiness) were deeply insulting terms, used to strip a person of their dignity and humanity. The climax, "hell fire," translates "Gehenna of fire" (γέεννα τοῦ πυρός, _géenna tou pyros_). Gehenna was the Valley of Hinnom, a ravine south of Jerusalem, notorious as a place where ancient Israelites had offered child sacrifices to Molech ([2 Kings 23:10](/2_kings/23-10 "2 Kings 23:10 - Josiah Defiles Topheth")). By Jesus's time, it had become a refuse dump where fires burned continuously to consume waste and corpses, making it a vivid and terrifying symbol of utter destruction, defilement, and divine judgment.

* **Key Themes:** [Matthew 5:22](/matthew/5-22 "Matthew 5:22 - Jesus' Teaching on Anger and Contempt") contributes significantly to several overarching themes in the Sermon on the Mount and beyond. Firstly, it highlights **The Radical Nature of Jesus' Teaching**, demonstrating that true righteousness goes beyond external conformity to the law and demands a transformation of the inner person. Jesus reveals that sin originates in the heart, not just in outward actions, as seen in His later teaching on defilement in [Matthew 15:18-19](/matthew/15-18-19 "Matthew 15:18-19 - What Defiles a Person"). Secondly, the verse emphasizes **The Seriousness of Unrighteous Anger and Contempt**. It elevates these internal attitudes and verbal expressions to the same moral plane as physical violence, indicating their profound offense against God and neighbor. Thirdly, it illustrates **Escalating Degrees of Sin and Judgment**, showing a progression from internal anger to verbal abuse, each with increasingly severe consequences, culminating in eternal judgment. This progression underscores the gravity of devaluing another person, who is created in God's image ([Genesis 1:27](/genesis/1-27 "Genesis 1:27 - Humanity Created in God's Image")). Finally, the verse speaks to **Divine Justice and Accountability**, reminding listeners that God sees and judges not only actions but also the hidden motives and words of the heart, with ultimate consequences that extend beyond earthly tribunals.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Without a cause (Greek, _eikē'_):** This adverb, derived from the idea of failure or idleness, signifies acting "idly," "without reason," or "in vain." In this context, it qualifies "angry," meaning anger that is unjustified, irrational, or not provoked by a righteous cause (such as anger against sin or injustice, as seen in [Mark 3:5](/mark/3-5 "Mark 3:5 - Jesus' Anger at Hardness of Heart")). The inclusion of this phrase, though debated in textual criticism, emphasizes that it is *unrighteous* anger that is condemned, not all forms of anger.
* **Raca (Aramaic, _rhaká'_):** This Aramaic transliteration, meaning "empty one" or "worthless," was a deeply contemptuous insult. It implied that the person addressed was intellectually or morally vacuous, devoid of substance or worth. To call someone "Raca" was to utterly dismiss their dignity and standing, treating them as a non-entity.
* **Thou fool (Greek, _mōrós'_):** From this Greek word, we derive "moron." Unlike "Raca," which suggested intellectual emptiness, _mōrós_ in this context carries a stronger moral and spiritual connotation. In biblical wisdom literature (e.g., [Psalm 14:1](/psalm/14-1 "Psalm 14:1 - The Fool Says There Is No God")), a "fool" is not merely unintelligent but morally perverse, one who rejects God or lives in defiance of His wisdom. To call someone "fool" in this sense was to pronounce a spiritual judgment on them, usurping God's role as the ultimate judge of a person's spiritual state.
* **Hell fire (Greek, _géenna'_ and _pŷr'_):** "Hell" translates _géenna_, which refers to Gehenna, the Valley of Hinnom, a literal valley outside Jerusalem that became a symbol of divine judgment and destruction. The addition of _pŷr_ ("fire") emphasizes the destructive, purifying, and punishing nature associated with this ultimate judgment. It represents the most severe and final consequence for those who persist in profound contempt and rejection of God's ways.

#### Verse Breakdown
* **"But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment:"** Jesus asserts His supreme authority ("But I say unto you"), elevating His teaching above traditional interpretations of the Law. He declares that even internal, unrighteous anger directed at a fellow believer ("his brother") is a serious offense, placing one "in danger of the judgment," referring to accountability before a local court, signifying a serious breach of God's moral order.
* **"and whosoever shall say to his brother, Raca, shall be in danger of the council:"** The offense escalates from internal anger to verbal contempt. To utter "Raca" is to verbally demean and devalue one's brother, treating them as utterly worthless. This level of contempt is deemed so severe that it puts one "in danger of the council," implying accountability before the Sanhedrin, the highest Jewish court, typically reserved for more grievous offenses.
* **"but whosoever shall say, Thou fool, shall be in danger of hell fire."** The progression reaches its terrifying climax. To call someone "Thou fool" (μωρός, _mōrós_) is to pronounce a moral or spiritual condemnation, implying they are godless or beyond redemption. This ultimate expression of contempt, which usurps God's prerogative to judge the heart, places the offender "in danger of hell fire" (Gehenna of fire), symbolizing the most severe and ultimate divine judgment, eternal separation from God.

#### Literary Devices
Matthew 5:22 employs several powerful literary devices. **Gradation** is evident in the escalating series of offenses (anger, "Raca," "Thou fool") and their corresponding judgments (local court, Sanhedrin, Gehenna). This creates a powerful sense of increasing severity, emphasizing that even seemingly minor internal attitudes or verbal slights can lead to profound spiritual consequences. **Symbolism** is prominent, particularly with "Gehenna of fire," which moves beyond its literal geographical reference to symbolize ultimate divine judgment and eternal destruction. The terms "Raca" and "fool" also function as **Metonymy**, where the words themselves stand for the deep-seated contempt and devaluing attitude they represent. Jesus's use of "But I say unto you" is a **Rhetorical Device** known as an **Antithesis**, directly contrasting His authoritative teaching with the traditional understanding of the Law, thereby highlighting the radical new standard He is establishing.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 5:22 profoundly reshapes our understanding of sin, righteousness, and human relationships. It reveals that God's law is not merely a set of external rules but a reflection of His holy character, demanding purity of heart and intention. Unrighteous anger and contemptuous speech are not trivial matters; they are rooted in a failure to love one's neighbor as oneself and a disregard for the divine image in which every human being is created. This verse challenges us to recognize that hatred in the heart is akin to murder in God's eyes, striking at the very dignity of another person and violating the sacred bond of brotherhood. It underscores the ultimate accountability we have before a God who sees and judges the unseen motives and words of our hearts, not just our outward actions, calling us to a radical transformation of our inner lives.

* [1 John 3:15](/1_john/3-15 "1 John 3:15 - Hatred as Murder")
* [Ephesians 4:26-27](/ephesians/4-26-27 "Ephesians 4:26-27 - Dealing with Anger Righteously")
* [Proverbs 18:21](/proverbs/18-21 "Proverbs 18:21 - Power of the Tongue")

### REFLECTION AND APPLICATION
Matthew 5:22 serves as a profound call to introspection and a radical reevaluation of our inner lives and interpersonal interactions. It compels us to recognize that our thoughts, attitudes, and words carry immense spiritual weight, often more than we realize. We are challenged to guard our hearts diligently, for it is from within that the seeds of anger, resentment, and contempt can grow, leading to destructive words and actions. This verse reminds us that true righteousness begins not with external conformity but with an inner transformation that aligns our hearts with God's perfect love and respect for human dignity. It calls us to cultivate a spirit of humility, forgiveness, and genuine affection for our "brother" (encompassing all fellow human beings), actively seeking reconciliation and refusing to allow bitterness or demeaning thoughts to take root. Our speech, too, must be sanctified, reflecting the grace and truth of Christ rather than the venom of contempt.

#### Questions for Reflection
* **What hidden anger or contempt might I be harboring in my heart towards others, even if unspoken?**
* **How do my words, even in casual conversation or private thoughts, reflect my true regard for the dignity of others?**
* **In what ways might I be tempted to "call someone 'Raca' or 'fool'" through my attitudes or actions, rather than through explicit words?**
* **What steps can I take to cultivate a heart of love, forgiveness, and respect for those who irritate or offend me?**
* **How does Jesus's emphasis on the heart challenge my understanding of what it means to truly live righteously before God?**

### FAQ
**What is the meaning of "without a cause" in this verse, and is all anger condemned?**

Answer: The phrase "without a cause" (Greek: _eikē_) suggests that Jesus is condemning unjustified, irrational, or unrighteous anger. It implies that there can be a righteous anger, such as anger against injustice, sin, or evil, as exemplified by Jesus Himself in [Mark 3:5](/mark/3-5 "Mark 3:5 - Jesus' Anger at Hardness of Heart") when He was grieved by the hardness of people's hearts. The Bible also instructs believers to "be angry and do not sin" in [Ephesians 4:26](/ephesians/4-26 "Ephesians 4:26 - Be Angry and Do Not Sin"), indicating that anger itself is not inherently sinful, but how it is managed and its underlying cause determine its righteousness. Jesus's focus here is on anger that stems from malice, pride, or contempt for another person, which can lead to destructive thoughts and words.

**What is the difference between "Raca" and "Thou fool," and why are their consequences different?**

Answer: Both "Raca" and "Thou fool" are terms of contempt, but they carry different nuances and escalating levels of condemnation. "Raca" (Aramaic) means "empty one" or "worthless," typically implying intellectual emptiness or a general dismissal of someone's worth. It's a derogatory insult that strips a person of their dignity. "Thou fool" (Greek: _mōrós_) is stronger, carrying a moral or spiritual condemnation. In biblical wisdom literature, a "fool" is often someone who is morally perverse, godless, or rejects divine wisdom ([Psalm 14:1](/psalm/14-1 "Psalm 14:1 - The Fool Says There Is No God")). To call someone "fool" in this context is to pronounce a judgment on their spiritual state, usurping God's role as the ultimate judge. The escalating consequences (danger of the council vs. danger of hell fire) reflect the increasing severity of the contempt, moving from devaluing a person's intellect/worth to condemning their very soul.

**What is "hell fire" (Gehenna) and why is it mentioned here?**

Answer: "Hell fire" translates the Greek phrase "Gehenna of fire" (γέεννα τοῦ πυρός, _géenna tou pyros_). Gehenna was originally the Valley of Hinnom, a literal valley outside Jerusalem that had a dark history as a place of pagan child sacrifices ([2 Kings 23:10](/2_kings/23-10 "2 Kings 23:10 - Josiah Defiles Topheth")). By Jesus's time, it had become a refuse dump where fires burned continuously to consume waste, making it a vivid and terrifying symbol of utter destruction, defilement, and divine judgment. Jesus uses it metaphorically to represent the ultimate, eternal punishment for those who utterly reject God and His ways, including the profound contempt of His image in others. Its mention here underscores the extreme gravity of the sin of spiritual contempt, which is seen as a direct affront to God Himself.

### CHRIST-CENTERED FULFILLMENT
Matthew 5:22, with its radical reinterpretation of the Sixth Commandment, finds its ultimate fulfillment and solution in Christ. Jesus, as the perfect embodiment of God's law, lived a life free from unrighteous anger and contempt, demonstrating perfect love and righteous indignation only against sin and injustice. He did not merely obey the external letter of the law but perfectly fulfilled its internal spirit, loving God with all His heart and His neighbor as Himself. His teaching here reveals the depth of human sinfulness, showing that the problem lies not just in outward actions but in the heart's propensity for hatred and contempt. However, Jesus did not just expose the problem; He provided the solution. Through His sacrificial death on the cross, He bore the judgment for all our internal and external sins, including the anger and contempt that defile our hearts. His resurrection offers the power for a new life, where the Holy Spirit enables believers to fulfill the righteous requirements of the law by transforming their hearts ([Romans 8:3-4](/romans/8-3-4 "Romans 8:3-4 - The Law Fulfilled in Christ")). We are called to have the "mind of Christ" ([Philippians 2:5-8](/philippians/2-5-8 "Philippians 2:5-8 - The Mind of Christ")), characterized by humility, self-sacrificial love, and a profound valuing of others. The new commandment He gives is to "love one another, just as I have loved you" ([John 13:34-35](/john/13-34-35 "John 13:34-35 - New Commandment of Love")), which directly counteracts the anger and contempt condemned in this verse, empowering us to live out the radical righteousness of the Kingdom.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 John 3:14

¶ We know that we have passed from death unto life, because we love the brethren. He that loveth not [his] brother abideth in death.

1 John 3:15

Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.

1 John 4:20

If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?

1 John 4:21

And this commandment have we from him, That he who loveth God love his brother also.

1 John 2:9

He that saith he is in the light, and hateth his brother, is in darkness even until now.

Ephesians 4:26

Be ye angry, and sin not: let not the sun go down upon your wrath:

Ephesians 4:27

Neither give place to the devil.