Mateo 5:22

Filipino Cebuano Bible

22 Apan sultihan ko kamo, nga bisan kinsa nga masuko batok sa iyang igsoon, mahiagum na sa hukmanan; ug bisan kinsa nga moingon, Kuwanggol ka! mahiagum sa Sanhedrin; ug bisan kinsa nga moingon, Boang ka! mahiagum sa infierno nga kalayo.

Bible Verse Review
  from Treasury of Scripure Knowledge

I say: Matthew 5:28, Matthew 5:34, Matthew 5:44, Matthew 3:17, Matthew 17:5, Deuteronomy 18:18, Deuteronomy 18:19, Acts 3:20-23, Acts 7:37, Hebrews 5:9, Hebrews 12:25

That: Genesis 4:5, Genesis 4:6, Genesis 37:4, Genesis 37:8, 1 Samuel 17:27, 1 Samuel 17:28, 1 Samuel 18:8, 1 Samuel 18:9, 1 Samuel 20:30-33, 1 Samuel 22:12-23, 1 Kings 21:4, 2 Chronicles 16:10, Esther 3:5, Esther 3:6, Psalms 37:8, Daniel 2:12, Daniel 2:13, Daniel 3:13, Daniel 3:19, Ephesians 4:26, Ephesians 4:27

his brother: Matthew 5:23, Matthew 5:24, Matthew 18:21, Matthew 18:35, Deuteronomy 15:11, Nehemiah 5:8, Obadiah 1:10, Obadiah 1:12, Romans 12:10, 1 Corinthians 6:6, 1 Thessalonians 4:6, 1 John 2:9, 1 John 3:10, 1 John 3:14, 1 John 3:15, 1 John 4:20, 1 John 4:21, 1 John 5:16

without: Psalms 7:4, Psalms 25:3, Psalms 35:19, Psalms 69:4, Psalms 109:3, Lamentations 3:52, John 15:25

be: Matthew 5:21

the judgment: An inferior court of judicature, in every city, consisting of 23 members, which punished criminals by strangling or beheading.

Whosoever: Matthew 11:18, Matthew 11:19, Matthew 12:24, 1 Samuel 20:30, 2 Samuel 16:7, John 7:20, John 8:48, Acts 17:18, 1 Corinthians 6:10, Ephesians 4:31, Ephesians 4:32, Titus 3:2, 1 Peter 2:23, 1 Peter 3:9, Jude 1:9

Raca: that is, vain fellow, 2 Samuel 6:20, James 2:20

the council: Sanhedrin, ףץםוהסיןם [Strong's G4892], composed of 72 elders, who alone punished by stoning. Matthew 10:17, Matthew 26:59, Mark 14:55, Mark 15:1, John 11:47, Acts 5:27

fool: Psalms 14:1, Psalms 49:10, Psalms 92:6, Proverbs 14:16, Proverbs 18:6, Jeremiah 17:11

hell: Matthew 5:29, Matthew 5:30, Matthew 10:28, Matthew 18:8, Matthew 18:9, Matthew 25:41, Mark 9:47, Luke 12:5, Luke 16:23, Luke 16:24, Revelation 20:14

Reciprocal: Genesis 30:2 - anger Exodus 20:13 - General Exodus 32:19 - anger Leviticus 10:16 - angry Numbers 16:15 - very wroth Numbers 20:10 - General Deuteronomy 5:17 - General 2 Kings 23:10 - the valley 2 Chronicles 16:9 - Herein Nehemiah 8:8 - and gave the sense Job 31:30 - mouth Psalms 53:1 - fool Malachi 2:9 - but Matthew 6:25 - I say Mark 13:9 - councils Romans 7:14 - the law 1 Corinthians 13:5 - is not Colossians 3:8 - anger 1 Timothy 2:8 - without James 1:19 - slow to wrath

Gill's Notes on the Bible

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 רקק 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, ריקא 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, ריקה 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; רשע, "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 רשע, "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 Isaiah 24:23 where he speaks of some persons מחוייבי גהנם לגהנם, "who are guilty", deserving, or in danger of "hell unto hell". The word

γεεννα, here used, and which is often used in the New Testament for "hell", is but the Hebrew גיא הנם, "Ge-Hinnom", the valley of Hinnom, where the children were caused to pass through the fire to Moloch. 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.

Barnes' Notes on the Bible

But I say unto you - Jesus being God as well as man John 1:1, John 1:14, and therefore, being the original giver of the law, had a right to expound it or change it as he pleased. Compare Matthew 12:6, Matthew 12:8. He therefore spoke here and elsewhere as having authority, and not as the scribes. It may be added here that no mere man ever spake as Jesus did, when explaining or enforcing the law. He did it as having a right to do it; and he that has a right to ordain and change laws in the government of God must be himself divine.

Is angry with His brother without a cause - Anger, or that feeling which we have when we are injured, and which prompts us to defend ourselves when in danger, is a natural feeling, given to us:

1. As a proper expression of our disapprobation of a course of evil conduct; and
2. That we may defend ourselves when suddenly attacked.

When excited against sin, it is lawful. God is angry with the wicked, Psalms 7:11. Jesus looked on the hypocritical Pharisees with anger, Mark 3:5. So it is said, “Be ye angry, and sin not, Ephesians 4:26. This anger, or indignation against sin, is not what our Saviour speaks of here. What he condemns here is anger without a cause; that is, unjustly, rashly, hastily, where no offence has been given or intended. In that case it is evil; and it is a violation of the sixth commandment, because “he that hateth his brother, is a murderer,” 1 John 3:15. He has a feeling which would lead him to commit murder, if it were fully acted out. The word “brother” here refers not merely to one to whom we are nearly related, having the same parent or parents, as the word is commonly used, but includes also a neighbor, or perhaps anyone with whom we may be associated. As all people are descended from one Father and are all the creatures of the same God, so they are all brethren: and so every man should be regarded and treated as a brother, Hebrews 11:16.

Raca - This is a Syriac word, expressive of great contempt. It comes from a verb signifying to be empty, vain; and hence, as a word of contempt, denotes senseless, stupid, shallow-brains. Jesus teaches here that to use such words is a violation of the spirit of the sixth commandment, and if indulged, may lead to a more open and dreadful infraction of that law. Children should learn that to use such words is highly offensive to God, for we must give an account for every idle word which we speak in the day of judgment, Matthew 12:36.

In danger of the council - The word translated “council” is in the original Sanhedrin, and there can be no doubt that the Saviour refers to the Jewish tribunal of that name. This was instituted in the time of the Maccabees, probably about 200 years before Christ. It was composed of 72 judges: the high priest was the president of this tribunal. The 72 members were made up of the chief priests and elders of the people and the scribes. The chief priests were such as had discharged the office of the high priest, and those who were the heads of the twenty-four classes of priests, who were called in an honorary way high or chief priests. See Matthew 2:4. The elders were the princes of the tribes or heads of the family associations. It is not to be supposed that all the elders had a right to a seat here, but such only as were elected to the office. The scribes were learned people of the nation elected to this tribunal, being neither of the rank of priests or elders. This tribunal had cognizance of the great affairs of the nation. Until the time when Judea was subjected to the Romans, it had the power of life and death. It still retained the power of passing sentence, though the Roman magistrate held the right of execution. It usually sat in Jerusalem, in a room near the temple. It was before this tribunal that our Saviour was tried. It was then assembled in the palace of the high priest, Matthew 26:3-57; John 18:24.

Thou fool - This term expressed more than want of wisdom. It was expressive of the highest guilt. It had been commonly used to denote those who were idolaters Deuteronomy 22:21, and also one who is guilty of great crimes, Joshua 7:15; Psalms 14:1.

Hell fire - The original of this is “the gehennah of fire.” The word gehenna, γέεννα geenna, commonly translated “hell,” is made up of two Hebrew words, and signifies the valley of Hinnom. This was formerly a pleasant valley near to Jerusalem, on the south. A small brook or torrent usually ran through it and partly encompassed the city. This valley the idolatrous Israelites devoted formerly to the horrid worship of Moloch, 2Ki 16:3; 2 Chronicles 28:3. In that worship, the ancient Jewish writers inform us, the idol of Moloch was of brass, adorned with a royal crown, having the head of a calf, and his arms extended as if to embrace anyone. When they offered children to him they heated the statue within by a great fire, and when it was burning hot they put the miserable child into his arms, where it was soon consumed by the heat; and, in order that the cries of the child might not be heard, they made a great noise with drums and other instruments about the idol. These drums were called תּף toph, and hence a common name of the place was Tophet, תּפת Tophet, Jeremiah 7:31-32.

After the return of the Jews from captivity, this place was held in such abhorrence that, by the example of Josiah 2 Kings 23:10, it was made the place where to throw all the dead carcasses and filth of the city, and was not unfrequently the place of public executions. It became, therefore, extremely offensive; the sight was terrific; the air was polluted and pestilential; and to preserve it in any manner pure, it was necessary to keep fires continually burning there. The extreme loathsomeness of the place; the filth and putrefaction; the corruption of the atmosphere, and the lurid fires blazing by day and night, made it one of the most appalling and terrific objects with which a Jew was acquainted. It was called the gehenna of fire, and was the image which our Saviour often employed to denote the future punishment of the wicked.

In this verse it denotes a degree of suffering higher than the punishment inflicted by the “court of seventy,” or the Sanhedrin, and the whole verse may therefore mean, “He that hates his brother without a cause is guilty of a violation of the sixth commandment, and shall be punished with a severity similar to that inflicted by the court of judgment. He that shall suffer his passions to transport him still further, so that he shall make his brother an object of derision and contempt, shall be exposed to severer punishment, corresponding to that which the Sanhedrin (council) inflicts. But he who shall load his brother with odious appellations and abusive language shall incur the severest degree of punishment, represented by being burned alive in the horrid and awful valley of Hinnom.”

The amount, then, of this difficult and important verse is this: The Jews considered but one crime a violation of the sixth commandment, namely, actual murder, or willful, unlawful taking life. Jesus says that the commandment is much broader. It relates not only to the external act, but to the feelings and words. He specifies three forms of such violation:

1. Unjust anger.
2. Anger accompanied with an expression of contempt.
3. Anger, with an expression not only of contempt, but wickedness.

Among the Jews there were three degrees of condemnation: that by the “judgment,” the “council,” and the “fire of Hinnom.” Jesus says likewise there shall be grades of condemnation for the different ways of violating the sixth commandment. Not only murder shall be punished by God, but anger and contempt shall be regarded by him as a violation of the law, and punished according to the offence. As these offences were not actually cognizable before the Jewish tribunals, he must mean that they will be punished hereafter, and all these expressions therefore relate to degrees of punishment proportionate to crime in the future world - the world of justice and of woe.

Clarke's Notes on the Bible

Verse Matthew 5:22. Whosoever is angry with his brother without a cause — ο οργιζομενος - εικη, who is vainly incensed. "This translation is literal; and the very objectionable phrase, without a cause, is left out, εικη being more properly translated by that above." What our Lord seems here to prohibit, is not merely that miserable facility which some have of being angry at every trifle, continually taking offence against their best friends; but that anger which leads a man to commit outrages against another, thereby subjecting himself to that punishment which was to be inflicted on those who break the peace. εικη, vainly, or, as in the common translation, without a cause, is wanting in the famous Vatican MS. and two others, the Ethiopic, latter Arabic, Saxon, Vulgate, two copies of the old Itala, J. Martyr, Ptolomeus, Origen, Tertullian, and by all the ancient copies quoted by St. Jerome. It was probably a marginal gloss originally, which in process of time crept into the text.

Shall be in danger of the judgment — ενοχος εσται, shall be liable to the judgment. That is, to have the matter brought before a senate, composed of twenty-three magistrates, whose business it was to judge in cases of murder and other capital crimes. It punished criminals by strangling or beheading; but Dr. Lightfoot supposes the judgment of God to be intended. See at the end of this chapter.

Raca — ריקה from the Hebrew רק rak, to be empty. It signifies a vain, empty, worthless fellow, shallow brains, a term of great contempt. Such expressions were punished among the Gentoos by a heavy fine. See all the cases, Code of Gentoo Laws, chap. 15: sec. 2.

The council — συνεδριον, the famous council, known among the Jews by the name of Sanhedrin. It was composed of seventy-two elders, six chosen out of each tribe. This grand Sanhedrin not only received appeals from the inferior Sanhedrins, or court of twenty-three mentioned above; but could alone take cognizance, in the first instance, of the highest crimes, and alone inflict the punishment of stoning.

Thou fool — Moreh, probably from מרה marah, to rebel, a rebel against God, apostate from all good. This term implied, among the Jews, the highest enormity, and most aggravated guilt. Among the Gentoos, such an expression was punished by cutting out the tongue, and thrusting a hot iron, of ten fingers breadth, into the mouth of the person who used it. Code of Gentoo Laws, chap. 15: sec. 2. p. 212.

Shall be in danger of hell fire. — ενοχος εϚται εις την γεενναν του πυρος, shall be liable to the hell of fire. Our Lord here alludes to the valley of the son of Hinnom, גי הנם Ghi hinom. This place was near Jerusalem, and had been formerly used for those abominable sacrifices, in which the idolatrous Jews had caused their children to pass through the fire to Molech. A particular place in this valley was called Tophet, from תפת tophet, the fire stove, in which some supposed they burnt their children alive to the above idol. See 2 Kings 23:10; 2 Chronicles 28:3; Jeremiah 7:31-32. From the circumstances of this valley having been the scene of those infernal sacrifices, the Jews, in our Saviour's time, used the word for hell, the place of the damned. See the word applied in this sense by the Targum, on Ruth 2:12; Psalms 140:12; Genesis 3:24; Genesis 15:17. It is very probable that our Lord means no more here than this: if a man charge another with apostasy from the Jewish religion, or rebellion against God, and cannot prove his charge, then he is exposed to that punishment (burning alive) which the other must have suffered, if the charge had been substantiated. There are three kinds of offences here, which exceed each other in their degrees of guilt.

1st. Anger against a man, accompanied with some injurious act.

2dly. Contempt, expressed by the opprobrious epithet raka, or shallow brains.

3dly. Hatred and mortal enmity, expressed by the term moreh, or apostate, where such apostasy could not be proved.

Now, proportioned to these three offences were three different degrees of punishment, each exceeding the other in its severity, as the offenses exceeded each other in their different degrees of guilt.

1st. The judgment, the council of twenty-three, which could inflict the punishment of strangling.

2dly. The Sanhedrin, or great council, which could inflict the punishment of stoning. And

3dly. The being burnt alive in the valley of the son of Hinnom. This appears to be the meaning of our Lord.

Now, if the above offences were to be so severely punished, which did not immediately affect the life of another, how much sorer must the punishment of murder be! Matthew 5:21. And as there could not be a greater punishment inflicted than death, in the above terrific forms, and this was to be inflicted for minor crimes; then the punishment of murder must not only have death here, but a hell of fire in the eternal world, attached to it. It seems that these different degrees of guilt, and the punishment attached to each, had not been properly distinguished among the Jews. Our Lord here calls their attention back to them, and gives then to understand, that in the coming world there are different degrees of punishment prepared for different degrees of vice; and that not only the outward act of iniquity should be judged and punished by the Lord, but that injurious words, and evil passions, should all meet their just recompense and reward. Murder is the most punishable of all crimes, according to the written law, in respect both of our neighbours and civil society. But he who sees the heart, and judges it by the eternal law, punishes as much a word or a desire, if the hatred whence they proceed be complete and perfected. Dr. Lightfoot has some curious observations on this passage in the preface to his Harmony of the Evangelists. See his works, vol. ii., and the conclusion of this chapter.