You have heard that the ancients were told, “You shall not commit murder” and “Whoever commits murder shall be liable to the court.” But I say to you that everyone who is angry with his brother shall be guilty before the court; and whoever says to his brother, “You good-for-nothing,” shall be guilty before the supreme court; and whoever says, “You fool,” shall be guilty enough to go into fiery hell.—Matt. 5:21–22
Throughout history, most decent people rest assured that at least one sin they have not committed is murder. The conventional wisdom limits murder to physically taking another person’s life. But Jesus’ teaching on murder shatters the self-righteous complacency of so many good people.
God’s original command “you shall not commit murder” was of course scriptural (Ex. 20:13). But the Jewish practice of taking murder cases to civil court fell well short of the biblical standard in three ways: it did not prescribe the death penalty (Gen. 9:6), it did not take God’s holy character into consideration (His role in meting out judgment, the sinfulness of taking a life made in His image, or the general disobedience to the law), and it said nothing about the heart offense of the murderer. These omissions ignored David’s statement in Psalm 51:6, “You [God] desire truth in the innermost being, and in the hidden part You will make me know wisdom.”
With the transitional words, “But I say to you,” Jesus begins to point us to a scriptural understanding of murder and its implications. Murder goes much deeper than physically taking someone’s life. It originates with evil thoughts in the heart, and is still a serious sin, whether or not it culminates in violent action against another person.
|If Jesus is making this harder than before, then what’s so freeing about being free from the law? Why is this more helpful than a black-and-white statute?
The Effect on Our View of Ourselves
You have heard that the ancients were told, “You shall not commit murder” and “Whoever commits murder shall be liable to the court.” But I say to you that everyone who is angry with his brother shall be guilty before the court; and whoever shall say to his brother, “Raca,” shall be guilty before the supreme court; and whoever shall say, “You fool,” shall be guilty enough to go into the fiery hell. (5:21–22)
The first effect of Jesus’ words is to shatter the illusion of self-righteousness. Like most people throughout history, the scribes and Pharisees thought that if there was any sin of which they were clearly not guilty it was murder. Whatever else they may have done, at least they had never committed murder.
According to rabbinic tradition, and to the beliefs of most cultures and religions, murder is strictly limited to the act of physically taking another person’s life. Jesus had already warned that God’s righteousness surpasses that of the scribes and Pharisees (v. 20). As the chosen custodians of God’s Word (Rom. 3:2) the Jews, above all people, should have known that God commands heart-righteousness, not just external, legalistic behavior. But because most of them had come to converse in Aramaic rather than Hebrew, the language of the Old Testament, and because the rabbis had created a vast collection of traditions, which they taught in place of the Scripture itself, the Jews of Jesus’ day were ignorant of much of the great revelation God had given them. Rabbimc interpretation of Scripture also obscured the divinely intended meaning.
As already pointed out, the traditional command you shall not commit murder was scriptural, being a rendering of Exodus 20:13. But the traditional Jewish penalty, whoever commits murder shall be liable to the court, fell short of the biblical standard in several ways. In the first place it fell short because it did not prescribe the scriptural penalty of death (Gen. 9:6; Num. 35:30–31; etc.). The traditional penalty for murder was liability before a civil court, which apparently used its own judgment as to punishment. In the second place, and more importantly, God’s holy character was not even taken into consideration. Nothing was said of disobedience to His law, of desecrating His image in which man is made, or of His role in determining and dispensing judgment. In the third place nothing was said about the inner attitude, the heart offense of the murderer.
The rabbis, scribes, and Pharisees had confined murder to being merely a civil issue anti had confined its prosecution to a human court. They had also confined its evil to the physical act. In doing so, they flagrantly disregarded what their own Scriptures taught. Long before the time of Christ, David had acknowledged, “Behold, Thou dost desire truth in the innermost being, and in the hidden part Thou wilt make me know wisdom” (Ps. 51:6; cf. 15:2). The Lord said to Samuel, “Man looks at the outward appearance, but the Lord looks at the heart” (1 Sam. 16:7).
In saying, But I say to you, Jesus was not contrasting His teaching with that of the Old Testament (cf. Matt. 5:17–19) but with that of rabbinic tradition. He was saying, in effect, “Let me tell what the Scriptures themselves say, what God’s truth is on the matter. You cannot justify yourselves because you have not committed the physical act of murder. Murder goes much deeper than that. It originates in the heart, not in the hands. It starts with evil thoughts, regardless of whether or not those thoughts are brought to consummation in action.”
Here Jesus begins to specifically point up the inadequacy of the righteousness in which the scribes, Pharisees, and many others trusted. Because their view of righteousness was external, their view of themselves was complimentary. But Jesus shatters that complacent self-righteousness by beginning with the accusation that a person is guilty of murder even if he is angry with, hates, curses, or maligns another person. In a statement that may have shocked His hearers more than anything He had yet said, Jesus declares that a person guilty of anger is guilty of murder and deserves a murderer’s punishment.
It is possible for a model, law-abiding citizen to be as guilty of murder as anyone on death row. It is possible for a person who has never been involved in so much as a fist fight to have more of a murderous spirit than a multiple killer. Many people, in the deepest feelings of their hearts, have anger and hatred to such a degree that their true desire is for the hated person to be dead. The fact that fear, cowardice, or lack of opportunity does not permit them to take that person’s life does not diminish their guilt before God. In fact, as the Lord makes plain in the following three illustrations of heart-murder, those who consciously desire the death of another person are not free from guilt.
All anger is incipient murder. “Everyone who hates his brother is a murderer” (1 John 3:15)-making all of us guilty, because who has never hated another person? In light of the context John used the term brother in the sense of a fellow believer. But Jesus’ emphasis was wider than that. Most of those who heard the Sermon on the Mount made no pretense of belief in Christ, and He used brother in the broad ethnic sense of meaning any other Jewish person in that culture.
Jesus strips away every vestige of self-righteousness. Not only did He sweep aside all the rabbinical rubbish of tradition, but He also swept aside the self-justification that is common to all of us. His indictment is total.
In the spring of 1931 one of the most notorious criminals of that day was captured. Known as Two-gun Crowley, he had brutally murdered a great many people, including at least one policeman. It is said that when he finally was captured in his girl friend’s apartment after a gun battle, the police found a blood-spattered note on him that read, “Under my coat is a weary heart, but a kind one, one that would do nobody any harm?” Even the worst of men try to exonerate themselves. Such obvious self-deceit as that of Crowley’s seems absurd, yet that is exactly the attitude the natural man has of himself. “I may have done some bad things,” he thinks, “but down deep I’m not really bad.”
In essence, that was the self-righteous attitude of the scribes and Pharisees, as it is of many people today. Comparing ourselves to a bloodthirsty criminal makes us seem very good in our own minds. Like the Pharisee in the Temple, we feel proud that we are “not like other people: swindlers, unjust, adulterers” (Luke 18:11). What Jesus says in the present passage is that we are just like those other people. Even if we do not take someone else’s life, even if we never physically assault another person, we are guilty of murder.
Sociologists and psychologists report that hatred brings a person closer to murder than does any other emotion. And hatred is but an extension of anger. Anger leads to hatred, which leads to murder-in the heart if not in the act. Anger and hatred are so deadly that they can even turn to destroy the person who harbors them.
Jesus’ main point here, and through verse 48, is that even the best of people, in their hearts, are sinful and so are in the same boat with the worst of people. Not to consider the state of our heart is not to consider that which the Lord holds to be the all-important measure of true guilt.
In verse 22 Jesus gives three examples that show the divine definition of murder: being angry with another person, saying Raca to him, and calling him a fool.
The Evil and Danger of Anger
everyone who is angry with his brother shall be guilty before the court. (5:22a)
We know from other Scripture, and from Jesus’ own life, that He does not prohibit every form of anger. It was in righteous anger that He cleansed the Temple of those who defiled it (John 2:14–17; Matt. 21:12–13). Paul tells us to “be angry, and yet do not sin” (Eph. 4:26). Although the principle is often abused and misapplied, it is possible to have righteous anger. Faithfulness to Christ will sometimes demand it.
In our day of peace and harmony at any cost, of positive thinking, and of confusing godly love with human sentimentality, we often need to show more anger against certain things. There are things in our country, our communities, our schools, and even in our churches about which we have no excuse for not being angry, vocally angry. Many of the trends in our society, many of the philosophies and standards to which our children are exposed, and some of the unbiblical philosophies and standards within evangelicalism need to be challenged with righteous indignation, because they attack the kingdom and glory of God. God Himself is “angry with the wicked every day” (Ps. 7:11, KJV).
But Jesus is not talking about anger over God’s being dishonored, but rather selfish anger, anger against a brother, whoever that might be, because he has done something against us, or simply irritates and displeases us. Orgizō (to be angry) has to do with brooding, simmering anger that is nurtured and not allowed to die. It is seen in the holding of a grudge, in the smoldering bitterness that refuses to forgive. It is the anger that cherishes resentment and does not want reconciliation. The writer of Hebrews identifies its depth and intensity as a “root of bitterness” (Heb. 12:15).
Such anger, Jesus says, is a form of murder. The person who harbors anger shall be guilty before the court. To be guilty before the civil court should have been to be guilty of murder and deserving of the death penalty. Anger merits execution, because the fruit of anger is murder.
The Evil and Danger of Slander
and whoever shall say to his brother, “Raca,”shall be guilty before the supreme court. (5:22b)
Raca was an epithet commonly used in Jesus’ day that has no exact modern equivalent. Therefore in most Bible versions, as here, it is simply transliterated. A term of malicious abuse, derision, and slander, it has been variously rendered as brainless idiot, worthless fellow, silly fool, empty head, blockhead, and the like. It was a word of arrogant contempt. David spoke of persons who use such slander as those who “sharpen their tongues as a serpent; poison of a viper is under their lips” (Ps. 140:3). It was the type of word that would have been used by the soldiers who mocked Jesus as they placed the crown of thorns on His head and led Him out to be crucified (Matt. 27:29–31).
A Jewish legend tells of a young rabbi named Simon Ben Eleazar who had just come from a session with his famous teacher. The young man felt especially proud about how he handled himself before the teacher. As he basked in his feelings of erudition, wisdom, and holiness, he passed a man who was especially unattractive. When the man greeted Simon, the rabbi responded, “You Raca! How ugly you are. Are all men of your town as ugly as you?” “That I do not know,” the man answered, “but go and tell the Maker who created me how ugly is the creature He has made.”
To slander a creature made in God’s image is to slander God Himself and is equivalent to murdering that person. Contempt, says Jesus, is murder of the heart. The contemptuous person shall be guilty before the supreme court, the Sanhedrin, the council of the seventy who tried the most serious offenses and pronounced the severest penalties, including death by stoning (see Acts 6:12—7:60).
The Evil and Danger of Condemning Character
and whoever shall say, “You fool,” shall be guilty enough to go into the fiery hell. (5:22c)
Mōros (fool) means “stupid” or “dull” and is the term from which we get moron. It was sometimes used in secular Greek literature of an obstinate, godless person. It was also possibly related to the Hebrew mārâ which means “to rebel against.” To call someone You fool was to accuse them of being both stupid and godless.
The three illustrations in this verse show increasing degrees of seriousness. To be angry is the basic evil behind murder; to slander a person with a term such as Raca is even more serious, because it gives expression to that anger; and to condemn a person’s character by calling him a fool is more slanderous still.
The Psalms twice tell us that “the fool has said in his heart, ‘There is no God”’ (Ps. 14:1; 53:1; cf. 10:4). The book of Proverbs is filled with references and warnings to fools. On the road to Emmaus Jesus used a similar, but less severe, term when He called the two disciples “foolish men and slow of heart to believe in all that the prophets have spoken!” (Luke 24:25).
Because of the testimony of God’s Word, we know that fools of the worst sort do exist. And it is our obligation to warn those who are clearly in opposition to God’s will that they are living foolishly. We certainly are not wrong to show someone what Scripture says about a person who rejects God. Jesus’ prohibition is against slanderously calling a person a fool out of anger and hatred. Such an expression of malicious animosity is tantamount to murder and makes us guilty enough to go into the fiery hell.
Geenna (hell) is derived from Hinnom, the name of a valley just southwest of Jerusalem used as the city dump. It was a forbidding place where trash was continually burned and where the fire, smoke, and stench never ceased. The location was originally desecrated by King Ahaz when “he burned incense in the valley of Ben-hinnom, and burned his sons in fire, according to the abominations of the nations whom the Lord had driven out before the sons of Israel” (2 Chron. 28:3). That wicked king had used the valley to erect an altar to the pagan god Molech, an altar on which one’s own children sometimes were offered by being burned alive. It would later be called “the valley of Slaughter” (Jer. 19:6). As part of his godly reforms, King Josiah tore down all the altars there and turned the valley into the garbage incinerator it continued to be until New Testament times. The name of the valley therefore came to be a metonym for the place of eternal torment, and was so used by Jesus eleven times.
To call a person a fool is the same as cursing him and murdering him, and to be guilty of that sin is to be worthy of the eternal punishment of fiery hell.
5:21 The Jews of Jesus’ time knew that murder was forbidden by God and that the murderer was liable to punishment. This was true before the giving of the law (Gen. 9:6) and it was later incorporated into the law (Ex. 20:13; Deut. 5:17). With the words, “But I say to you,” Jesus institutes an amendment to the teaching on murder. No longer could a person take pride in having never committed murder. Jesus now says, “In My kingdom, you must not even have murderous thoughts.” He traces the act of murder to its source and warns against three forms of unrighteous anger.
5:22 The first is the case of a person who is angry with his brother without a cause. One accused of this crime would be in danger of the judgment—that is, he could be taken to court. Most people can find what they think is a valid cause for their anger, but anger is justified only when God’s honor is at stake or when someone else is being wronged. It is never right when expressed in retaliation for personal wrongs.
Even more serious is the sin of insulting a brother. In Jesus’ day, people used the word Raca (an Aramaic term meaning “empty one”) as a word of contempt and abuse. Those who used this epithet were in danger of the council—that is, they were subject to trial before the Sanhedrin, the highest court in the land.
Finally, to call someone a fool is the third form of unrighteous anger that Jesus condemns. Here the word fool means more than just a dunce. It signifies a moral fool who ought to be dead and it expresses the wish that he were. Today it is common to hear a person cursing another with the words, “God damn you!” He is calling on God to consign the victim to hell. Jesus says that the one who utters such a curse is in danger of hell fire. The bodies of executed criminals were often thrown into a burning dump outside Jerusalem known as the Valley of Hinnom or Gehenna. This was a figure of the fires of hell which shall never be quenched.
There is no mistaking the severity of the Savior’s words. He teaches that anger contains the seeds of murder, that abusive language contains the spirit of murder, and that cursing language implies the very desire to murder. The progressive heightening of the crimes demand three degrees of punishment: the judgment, the council, and hell fire. In the kingdom, Jesus will deal with sins according to severity.
 MacArthur, J. (2008). Daily readings from the life of Christ (p. 111). Chicago: Moody Publishers.
 MacArthur, J. F., Jr. (1985). Matthew (pp. 291–296). Chicago: Moody Press.
 MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (pp. 1219–1220). Nashville: Thomas Nelson.