Matthew 5:22

Jesus contrasted His correct interpretation with the false common understanding of this command. His, "But I say to you" (Matthew 5:22; Matthew 5:28; Matthew 5:32; Matthew 5:34; Matthew 5:39; Matthew 5:44) was not a common rabbinic saying, though it did have some parallels in rabbinic Judaism. [Note: Hagner, p. 111.] It expressed an authority that surprised His hearers (cf. Matthew 7:29). Thus Jesus "fulfilled" or established the meaning of the passages to which He referred (Matthew 5:17). [Note: See Roger D. Congdon, "Did Jesus Sustain the Law in Matthew 5?" Bibliotheca Sacra 135:538 (April-June 1978):125.]

"Jesus implicitly claimed deity in at least twelve ways. He claimed three divine rights: (1) to judge mankind, (2) to forgive sins, and (3) to grant eternal life. He declared that (4) his presence was God’s presence as well as the presence of God’s kingdom and that (5) the attitude people took toward him would determine their eternal destiny. He (6) identified his actions with God’s actions, (7) taught the truth on his own authority, and (8) performed miracles on his own authority. He (9) appeared to receive worship or obeisance. He (10) assumed that his life was a pattern for others, a ’divinely authoritative form of life.’ He (11) applied to himself OT texts that describe God and (12) in several parables indirectly identified himself with a father or king who represents God." [Note: Daniel Doriani, "The Deity of Christ in the Synoptic Gospels," Journal of the Evangelical Theological Society 37:3 (September 1994):339-40.]

When God gave the sixth commandment, He did not just want people to refrain from murdering one another. He wanted them to refrain from the hatred that leads to murder. Murder is only the external manifestation of the internal problem. The scribes and Pharisees dealt only with the external act. Jesus showed that God’s concern ran much deeper. Refraining from homicide does not constitute a person righteous in God’s sight. Inappropriate anger renders one subject to judgment at God’s heavenly court "since no human court is competent to try a case of inward anger." [Note: Stott, p. 85.]

Jesus often used the term "brother" in the sense of a brother disciple. The term usually occurs on Jesus’ lips in the first Gospel, and Matthew recorded Him using it extensively. The relationship is an extension of the fact that God is the Father of believing disciples. Thus all believers are brothers in the spiritual sense. The early church’s use of the term reflects that of Jesus.

"Raca" is the transliteration of the Aramaic reka. It means "imbecile," "numbskull," or "blockhead." [Note: Carson, "Matthew," p. 149.] The "supreme court" (NASB) or "Sanhedrin" (NIV; Gr. synedrion) probably refers to God’s highest court in view of the context, not the Jewish Sanhedrin of Jesus’ day. "Fool" (Gr. mores) is another similar term that a person who felt hatred for even his brother might use. He, too, would be in danger of divine judgment. Jesus said the offender is guilty enough to suffer eternal judgment, not that he will. Whether he will suffer eternal judgment or not depends on his relationship to God. There does not seem to be any gradation or progression in these three instances of anger. Jesus simply presented three possible instances with an assortment of terms and assured His hearers that in all cases there was violation of God’s will that could incur severe divine torment (cf. Matthew 3:12).

The word "hell" translates the Greek geenna, which is a transliteration of the Hebrew ge hinnom or "Valley of Hinnom." This was the valley south of Jerusalem where a fire burned continually consuming the city’s refuse. This place became an illustration of the place where the wicked will suffer eternal torment. [Note: See Hans Scharen, "Gehenna in the Synoptics," Bibliotheca Sacra 149:595 (July-September 1992):324-37; 149:596 (October-December 1992):454-57.] Matthew recorded 11 references to it.

Jesus’ demonstrations of anger were appropriate for Him since He was God, and God gets angry. His anger was always righteous, unlike the anger that arises from unjustified hatred. It is possible for humans to be angry and not sin (Ephesians 4:26). Here Jesus was addressing unjustifiable anger that can lead to murder (cf. Colossians 3:8).