Below is the bible Commentary from Matthew Henry's
Commentary on the Whole Bible, for Matt. 5:21-26:
Verses 21-26
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 (v. 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, 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 proµton 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, 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
(v. 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 eikeµ,
which signifies, sine causā, 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
(2 Co. 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, ch. 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
(Prov. 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, Jn. 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 (Ps. 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, v. 23, 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 (Mk. 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, 1 Tim. 2:8. Prayers made in wrath are written in gall, Isa.
1:15; 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, v. 25, 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,
Prov. 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; 2 Co. 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, 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 (ch. 13:41, 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, 2 Pt.
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.
Henry, M. 1996, c1991. Matthew Henry's commentary on the whole Bible :
Complete and unabridged in one volume (Mt 5:21). Hendrickson: Peabody