Matthew 5:22

But I say unto you. Rabbis cited tradition as law authority; Christ spoke on His own authority, distinguishing His teaching (Matt. 7:29; Luke 4:22). “But I say unto you” appears six times in Matt. 5 (vs. 22,28,32,34,39,44). Christ’s requirements go beyond law’s form to its spirit, imparting life and meaning. He gives six examples contrasting outward acts and motives, making the sermon the supreme Christian ethical statement.

Angry with his brother. Murder results from anger, but a man may hide anger even from the object. Courts punish acts from anger; God alone judges anger itself.

Without a cause. Textual evidence favors omitting this phrase (MB 55). Its presence implies approval of anger toward a brother who merits it, seeming contrary to loving enemies (v. 44). Scriptures indicate righteous anger against sin may be justifiable when personal element is absent (Mark 3:5; Ex. 32:19; John 2:14-17). God is sometimes described as angry (Num. 25:4; Isa. 13:9; 30:27; 42:25; Dan. 9:16). Righteous indignation against evil is not condemned (DA 310).

Judgment. Likely local court verdict, implying anger expressed in threats or deeds.

Raca. Greek rhaka, probably Aramaic reqa’ (Heb. reqah), meaning “good for nothing,” “stupid,” an expression of strong contempt. In rabbinical literature, reqa’ was an officer’s exclamation to one failing to salute. Christians must treat even ignorant and degraded with respect (MB 57).

The council. Greek sunedrion, probably local sanhedrin or court, not the Great Sanhedrin.

Thou fool. Greek moros, “dull,” “stupid,” “foolish.” Possibly related to Hebrew marah, “to be contentious,” “refractory,” “rebellious.”

Rhaka expresses contempt for intelligence; moros includes contempt for motives, implying malicious intent. Christ refused to bring railing accusations even against the devil (Jude 9); Christians should refrain from judging motives, leaving judgment to God.

Talmud (Kiddushin 28a) prescribes excommunication or lashes for slanderous epithets.

Hell fire. Literally “Gehenna of fire,” from Hebrew ge’ ben hinnom, “valley of Hinnom,” south and west of Jerusalem. King Ahaz introduced child burning to Molech there (2 Chron. 28:3; PK 57). Manasseh restored it (2 Chron. 33:1,6). Josiah ended it (2 Kings 23:10). The valley became symbolic of the final judgment’s consuming fire (Isa. 66:24). Jewish eschatology viewed Gehenna as a place of punishment until final judgment.

The tradition of Gehenna as a rubbish-burning place originated with Rabbi Kimchi (12th-13th centuries). Earlier rabbis based the idea on Isa. 31:9.