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Explanation for:
Matthew
5
:
22
But I say to you, that whosoever is angry with his brother, shall be in danger of the judgment. And whosoever shall say to his brother, Raca, shall be in danger of the council. And whosoever shall say, Thou Fool, shall be in danger of hell fire.
17
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{"arr":[{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Certain manuscripts include the phrase: without cause. However, the concept stands clearly defined even without this addition, as it prohibits all expressions of anger, particularly when Scripture states: He that is angry with his brother. If we are instructed to turn the other cheek to those who strike us, to love our adversaries, and to pray for those who persecute us, then all justification for anger is eliminated. Therefore, the phrase: without cause should be removed, since human anger, even if justified, does not achieve the righteousness of God. \\n\\nThe term raka originates from the Hebrew word gasa (דקה), which translates to empty or insubstantial, akin to the English derogatory term brainless. If we must account for trivial words, we certainly must do so for those that are shameful. Furthermore, it is succinctly noted, Who shall say to his brother? Our brother is none other than the one who shares the same Father as we do. Hence, when he shares our faith in God, he also recognizes Christ—the wisdom of God. So, on what basis can he be disparaged with a term that denotes foolishness? Likewise, whoever declares: ‘Madman’ is bound for the Gehenna of fire. The implication here is directed: to his brother. Whoever calls his brother ‘Mad,’ etc., demonstrates a lack of piety towards someone who believes in God equally."},{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Do you recognize the completeness of power? Do you discern an action fitting for a Lawgiver? Who has ever made such proclamations regarding the prophets? Who among the righteous or the patriarchs has spoken in this way? No one. They asserted, \\"This is what the Lord declares.\\" Yet, that is not the message of the Son. They communicated the Lord’s words, while He spoke the words of His Father; and the words of the Father and the Son are united: \\"Mine is Thine, and Thine is Mine\\" (John 17:10), states Christ. They delivered the law to their own servants, but He provided it to His followers. Now, let us question those who oppose the law: Is the commandment \\"Thou shalt not be angry\\" at odds with \\"Thou shalt not kill\\"? Or does it rather enhance and affirm the latter? Clearly, the former serves as an addition to the latter, hence holding greater significance. He who does not surrender to anger will undoubtedly refrain from murder; he who controls his anger will not allow his hands to commit violence. The root of murder is anger. Thus, whoever removes the root will inevitably stop the branches from growing, or rather, prevent them from arising at all. Therefore, Christ established a new law, not to abolish the old one but to safeguard it more deeply. What purpose did the old law serve? Was it not to prevent anyone from killing his neighbor? Consequently, if a person disobeys the law, would they not be permitted to kill, as the commandment against killing is the opposite of allowing it? However, when Christ prohibits even anger, He reinforces what the law required, for it is less convenient for someone with the sole thought of avoiding murder to hold back from taking life than for someone who has quelled anger itself. The latter is much further from such an action.\\n\\nTo address our adversaries further, let us contemplate their objections. What do they assert? They claim that the God who created the universe, who commands the sun to shine upon both the righteous and the wicked, and who sends rain upon both the just and the unjust, is an evil being. The most moderate of them, while they may not outright declare this, still refer to God as just without acknowledging His goodness. They present Christ with another kind of father, one that does not exist and has created nothing. The God they label as not good remains in His own realm, maintaining what belongs to Him; meanwhile, the good God intrudes upon another's domain and, without any justifiable cause, wishes to save what He did not create. Do you perceive how those aligned with darkness speak in accordance with the teachings of their father, claiming that creation is foreign to God, contrary to the words of John: \\"He was in the world, and the world was made through Him, and the world did not know Him\\" (John 1:10, 11)?\\n\\nAdditionally, when they scrutinize the ancient law that mandates \\"an eye for an eye, and a tooth for a tooth,\\" they instantly complain: How can someone who dictates this be good? What shall we respond? That, in fact, it demonstrates the greatest aspect of God's compassion. He did not establish such a law intending for us to injure one another, but rather to deter us from doing harm to others out of fear of suffering the same fate. Just as when He warned the Ninevites of their impending destruction, He did so not with the intent to annihilate them (for had He desired this, He would have remained silent), but to guide them toward righteousness through instilling a sense of fear, in order that He might set aside His wrath, so too has He prescribed punishment against those who would dare commit harm to others, aiming at least to instill fear to prevent them from inflicting pain upon their neighbors if they would not willingly abstain from such cruelty. If forbidding murder or adultery is deemed cruel, then only the most deranged minds, at the ends of their faculties, could make such assertions. I am hesitant to label these decrees as cruel; rather, I would regard any act opposing them as lawless according to common human understanding.\\n\\nYour assertion that God is cruel because He commanded \\"an eye for an eye\\" is misapplied; instead, I argue that had He not given such a command, it would have been more just for many to honor Him, as you claim. Picture a scenario where every law loses its significance, and no one fears the consequences dictated by it—where all wrongdoers, adulterers, murderers, thieves, oath-breakers, and parricides were allowed to live without any trepidation regarding their actions: would not chaos ensue, filling cities, markets, homes, the earth, the sea, and the entire cosmos with boundless acts of wickedness? This is evident to all. If even under the presence of law, through fear and threats, evil inclinations are barely contained, then what would occur if that protective barrier was completely removed? What scourges would not then overwhelm human existence? Not merely would it be cruel to permit the wicked to act freely, but it would also be cruel to leave an innocent person, who has committed no wrongdoing and suffers unjustly, defenseless. Consider this: if someone gathered together a group of wicked individuals, armed them with swords, and commanded them to roam the city killing everyone they encountered, could anything be more barbaric? Conversely, if another were to bind those armed men and imprison them by force, rescuing those threatened with death from the hands of the lawless, could anything be more humane?\\n\\nNow, apply these illustrations to the law. He who commands \\"an eye for an eye\\" places a form of fear—a binding restraint—upon the souls of the wicked, akin to a man restraining armed wrongdoers; while he who enforces no punishment for transgressors would arm them with invulnerability, likened to one who equips the wicked with swords and sends them throughout the city. Do you realize that the commandments of God are not only devoid of cruelty but overflow with profound compassion? If, for this reason, you label the Lawgiver as cruel and harsh, then I ask you, what is weightier: the command to refrain from killing, or the command to avoid anger altogether? Who embodies greater severity, the one who prescribes punishment for murder or the one who imposes it even for anger? Is it he who punishes the adulterer post-sin, or he who metes out punishment for the very spark of lust, and eternal condemnation? Observe how we have arrived at an understanding that completely contradicts the misguided beliefs of the heretics! The God of the old law, whom they deem cruel, appears compassionate and merciful, while the God of the new law, whom they wrongly view as good, seems in their folly to be harsh and severe. Yet we affirm one Lawgiver in both the old and new covenants, who has arranged all things as they ought to be, instituting two distinct laws because of the differences in the times themselves. Consequently, neither the commandments of the Old Testament are cruel, nor the directives of the New Testament burdensome; rather, both exhibit the same care and love.\\n\\nAnd concerning the origin of the old law, heed the words of the prophet, or more aptly, what the Lord states through the prophet: \\"I will give you a new covenant, not according to the covenant that I made with your fathers\\" (Jeremiah 31:31, 32). For those who, beset by Manichaean heresy, dismiss these words, let them look to Paul, who affirms the same truth: \\"Abraham had two sons, one by a bondwoman and the other by a free woman. These are two covenants\\" (Galatians 4:22). As there are two different mothers but one husband, so too are there two covenants, yet one Lawgiver exists. It is evident that in both covenants the same humanity is revealed; hence He mentions \\"an eye for an eye,\\" yet here instructs, \\"If anyone slaps you on the right cheek, turn to him the other also\\" (Matthew 5:39). Just as He redirects a person from wrongdoing through the fear of punishment, He also does so here. You might ask, how does He do this by commanding one to turn the other cheek as well? What of it? In issuing this directive, He does not absolve the offender from fear; rather, He instructs him to allow freedom to quell his anger. The Lord does not state that one who insults you shall go unpunished, but rather, He does not instruct you to take vengeance yourself, thereby intensifying the fear of the one who has struck if he remains resentful, while at the same time comforting the one who has been harmed.\\n\\nThus far, I have spoken broadly regarding all commandments. Now it is essential to return to our original topic and to elucidate upon all that has been discussed in proper order. \\"He who is angry with his brother without cause shall be liable to judgment,\\" states Christ. These words do not entirely eliminate anger; firstly, because one cannot be free from passions; one can restrain them, yet cannot avoid experiencing them entirely; secondly, the passion of anger can serve a beneficial purpose if applied correctly. Observe how much good Paul's anger achieved with regard to the Corinthians; it protected them from severe harm. In the same vein, his anger helped convert the Galatians who had strayed, along with many others. When is anger appropriate? It is fitting when we do not seek vengeance but seek to curb the impudent and guide the wayward back to righteousness. When is anger inappropriate? It becomes so when we allow ourselves to become angry for retribution, which Apostle Paul also warns against, saying: \\"Do not avenge yourselves, beloved, but give place to wrath\\" (Romans 12:19); and when disputes arise over material possessions, something the Apostle forbids in saying: \\"Why do you not rather accept wrong? Why do you not rather let yourselves be cheated?\\" (1 Corinthians 6:7). The latter expression of anger is excessive, while the former is necessary and constructive.\\n\\nYet many do the converse. They become outraged when offended, yet remain cold and cowardly when witnessing another’s mistreatment. Both actions contradict the law of the gospel. Therefore, anger itself is not a violation of the law, but an ill-timed anger; thus the psalmist notes, \\"Be angry and do not sin\\" (Psalm 4:5). \\"Whoever says to his brother, 'Raca,' will be liable to the council,\\" denotes a reference to the Jewish court. This mention serves to clarify that He is not introducing something entirely new and unprecedented. The term \\"raca\\" expresses slight contempt or disrespect from the speaker; comparable to how we might address servants or people of low status. However, God, in His compassion, seeks to halt even minor offenses to uphold decency and mutual respect in our interactions.\\n\\n\\"Whoever says to his brother, 'You fool,' shall be liable to hellfire.\\" This commandment appears grievous and challenging for many because it seems excessive to face such a penalty for a mere word; some view it as hyperbolic. Yet I fear that if we deceive ourselves with such notions, we risk suffering the gravest consequences in the hereafter. What, then, do you find grievous about this command? Are you not aware that numerous sins and repercussions spring from mere words? Through words arise blasphemies, denials of God, curses, offenses, swearing, perjury, false testimony, and even murder. Therefore, do not be misled by the notion that it is based on just one word; consider the significant danger it poses. Are you unaware that during disputes, when anger ignites and the spirit is agitated, even the slightest provocation can seem monumental, transforming an innocent remark into a source of grievous offense? Such trivialities can frequently lead to murders and the ruination of entire cities. As affection increases the ease of bearing hardships, enmity conversely turns minor grievances into major issues; thus what is simply expressed amidst animosity may be construed as malevolent.\\n\\nJust as a small spark may be contained without igniting the timber around it, once the flame flares high, it consumes not only wood but stones and every material thrown into it—even those usually employed to extinguish flames often exacerbate the fire. Similarly, in instances of anger, each word becomes fuel for that malignant spark. To prevent these dire consequences, Christ holds the one who is unjustly angry to account, declaring, \\"Whoever is angry will be subject to judgment; and whoever says, 'You fool,' shall be in danger of hellfire.\\" These judgments are not excessively harsh, as they pertain to earthly life. Yet to anyone who dares to insult his brother, the Lord warns of Gehenna's fire. This marks the first occasion when Christ mentions Gehenna. Initially, He speaks of the kingdom, then introduces Gehenna, demonstrating that we are honored by the former due to His humanity and intention, while we are cast into the latter for our negligence. Observe how He incrementally escalates from less severe to more severe punishments, as if defending Himself before you, revealing that He has no wish to invoke such threats, rather it is our own behavior that forces Him to issue such judgments.\\n\\n\\"I say to you, do not be angry without cause; for you shall be guilty of judgment.\\" You have disregarded this first caution. Look at what your anger has wrought! It immediately led to your insulting another. You called your brother 'fool.' For this, I have subjected you to another penalty—the judgment of the council. If you, in your scorn, continue to disregard this and escalate your insolence, I will forego such moderate punishments and subject you to the eternal torment of Gehenna, lest you ultimately be driven to murder. Nothing, indeed, stings more than an insult; nothing eats away at the soul quite like it. The more burning and sarcastic the words of offense, the greater the flame ignited within. Thus, do not dismiss calling someone a fool—or mad—as trivial. When you strip your brother of dignity, that which elevates him above the inanimate and defines our humanity—namely, his mind and reason—you rob him of nobility. Therefore, we must not only heed the words, but also their implications and the passion behind them—considering the weight of a word and the harm it can inflict. This is why Paul excludes not only adulterers and fornicators from the kingdom but also offenders. Rightly so. Offense undermines the good nurtured by love, exposes neighbors to countless calamities, inflicts unending enmity, fractures the body of Christ, disrupts the divine peace, and by cursing, paves the way for the devil to flourish.\\n\\nFor this reason, Christ has established this law to dismantle the fortress of enmity that threatens love. It is of the utmost importance to God that we dwell in harmony and connection with one another. This is why He and His disciples, across both Testaments, emphasize this commandment and portray Himself as a stern avenger for its neglect. Nothing is so conducive to the proliferation of evil as the disintegration of love. As it is said: \\"Because lawlessness will abound, the love of many will grow cold\\" (Matthew 24:12). Cain became a murder of his own brother for lack of love; Esau and Joseph's siblings succumbed to cruelty; countless evils permeated the world due to fractured love. Therefore, Christ diligently seeks to eradicate all that disrupts love."},{"author-name":"Basil the Great","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c889927158e4af30595484_Basil%20the%20Great.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"What does 'raka' mean? It refers to a term used in local dialect that isn't overly harsh, typically exchanged among individuals who share a close relationship."},{"author-name":"Hilarius of Poitiers","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88cb92f12b3278598f946_Hilarius%20of%20Poitiers.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Anyone who addresses his brother as \\"Raca\\" will be held accountable by the Sanhedrin; this term is a derogatory expression denoting worthlessness. Those who slander a person filled with the Holy Spirit in such a way are subjected to the judgments of the saints and must make amends for their offense against the Holy Spirit through penalties determined by the righteous judges. Furthermore, anyone who calls another \\"fool\\" faces the severe consequences of Gehenna. There is significant peril in belittling and deeming as foolish one whom God has appointed as the salt of the earth, as this entails denouncing and scornfully judging an individual deserving of honor. Such a person risks becoming fuel for eternal flames. Consequently, all actions condemned by the law are scrutinized by the faith of the gospel, which criticizes even the intent to utter hurtful words."},{"author-name":"Anonymous Commentary (Opus Imperfectum)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":4,"exegesis-text":"The fulfillment of the law became advantageous in accordance with the way of living. Christ, by His actions and teachings, completed the law rather than nullifying it. The command of Christ does not contradict the law; rather, it encompasses and surpasses it. While the commandments of Christ contain the essence of the law, the law does not fully encapsulate the commandments of Christ. Therefore, one who adheres to the commandments of Christ inadvertently upholds the law itself. A person who refrains from anger will not resort to murder, whereas merely following the law does not guarantee adherence to Christ's command. It is possible for someone to avoid killing out of fear of consequences but still harbor resentment. Thus, it is evident that grace leads to the fulfillment of the law rather than its abolition. Moreover, without the commands of Christ, the law's commandments lack substance; if anger begets anger, it creates an environment for violence, as murder arises from wrath. If anger is extinguished, murder cannot occur. Those who harbor baseless anger may desire to commit murder even if they do not act on that impulse out of fear. Therefore, while the sorrow caused by wrath may not equate to the gravity of murder, the wrongdoing of the angry individual bears significant weight. John articulates this in his epistle: \\"Anyone who hates his brother is a murderer\\" (1 John 3:15). Witness the wisdom of Christ: He desires to reveal Himself as God, who once communicated through the law and now provides commands through grace. The command He established initially in the law states, \\"Thou shalt not kill\\" (Ex. 20:13). Thus, He begins with the matter of killing, illustrating the unity of His commandments and affirming His role as the source of both law and grace. \\"Whosoever angers his brother without reason shall be subject to judgment.\\" Consequently, one who does not indulge in unmerited anger bears no guilt. Without anger, there would be no requirement for instruction, judgment, or punishment for offenses. Righteous anger serves as the foundation of instruction. If those who express anger have just cause, they do not sin; in fact, they would be culpable for their inaction should they fail to express justified anger. Indifference sows folly, fosters negligence, and drives both the wicked and the righteous towards evil. Anger, when warranted, becomes discernment."},{"author-name":"Ephraem the Syrian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88b589fc3e99eb7bb1839_Ephraem%20the%20Syrian.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"The designation of \\"mad\\" can serve as an offense to an individual due to the implications it carries. Humans, despite their simplicity, can perceive the flow of time, while those endowed with wisdom can comprehend the movement of thought. Thus, the Divine aimed to elevate the perfect to the perfect, specifically, the perfect to the heavenly hosts. Before the Lord, even the righteous acknowledge their own guilt, prompting them to confess their shortcomings among one another. God granted freedom to humanity, created in His likeness, so that they may exercise dominion over their desires, mirroring God's own nature. While God inherently possesses everything, He willingly humbled Himself to partake in the fluctuations of human existence. Scripture reminds us of the warning: ‘Whoever says to his brother, ‘You fool!’ will be in danger of hellfire’ (cf. Matt. 5:22). Note that sharing accusations does not lead to commendation. If you label an adulterer as such, your action will yield no reward, nor will the wrongdoer suffer more than his due. However, if the one who sinned listens to the warning and seeks to amend his ways, he will receive a greater blessing instead of the judgment he once faced. The principle stated in Scripture applies: ‘Let it be to him as he wished to do to his brother.’ The truth that prompts you to seek justice for another will equally bring forth what is just for you. Furthermore, the guilt of a man wrongfully accused of murder will fall upon the accuser, just as the accusations of adultery against the innocent return upon the slanderer. The idolatry practiced by people is equated with adultery, thus it is fitting to label slander as a form of adultery, since this too is a departure from truth. Reflect on these matters and recognize that they are fundamentally intertwined and equal in all respects. There are instances when the Tempter leads a person to sin through various means and incites them to commit evil. Likewise, there are times when he uses the words of others to wrongly assign disgraceful labels, tarnishing a person’s character. In such moments, he stirs the slanderer to speak ill and predisposes the audience to accept those falsehoods."},{"author-name":"Augustine of Hippo","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88950a5c988a4fc06c7ae_Augustine%20of%20Hippo.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"What are we to do then? Anyone who calls his brother 'Fool' is liable to the fires of Gehenna (Matthew 5:22), yet no one can subdue their tongue (James 3:8). Should we conclude that all will face the fires of Gehenna? May it never be! Lord, You are our refuge throughout all generations (Psalm 89:2). Your wrath is just: You do not condemn anyone to Gehenna without cause. Where can I escape from Your Spirit? Where can I flee from Your presence (Psalm 138:7), if not toward You? Therefore, let us comprehend, dear ones, that since no one can control their tongue, we must seek solace in God, who alone can bring it under control. If you try to master it by your own strength, you will find it impossible, for you are but human. No one can govern the tongue. Consider the parallels with the animals we domesticate. A horse cannot tame itself; a camel does not tame itself; an elephant cannot tame itself; a serpent does not tame itself; a lion cannot tame itself: just as man cannot tame himself. Rather, it requires a person to train the horse, the bull, the camel, the elephant, the lion, and the serpent. Similarly, it is God who must tame humanity."},{"author-name":"Chromatius of Aquileia","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88a3df6d7a747a33b4f4a_Chromatius%20of%20Aquileia.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"The magnitude of the Lord's love for His brethren becomes evident when He demonstrates that a sacrifice presented to God is only deemed acceptable if the giver first relinquishes his anger and reconciles with his brother. Ultimately, we learn that God dismissed the offerings of Cain, who did not adhere to the commandments of love and harbored resentment toward his brother. Consequently, it is no coincidence that the Lord frequently emphasizes in the Gospel the importance of maintaining brotherly love: A new commandment I give unto you, that ye love one another (John 13:34). Moreover, He states: By this all will know that you are my disciples, if you have love for one another (John 13:35). The Lord also instructs through the prophet Zechariah, ‘Judge in truth and in peace. Let none of you think evil in his heart against his brother (Zechariah 8:16-17). Likewise, through David, He urges: Cease from anger, and forsake wrath (Psalm 36:8)."},{"author-name":"Peter Chrysologus","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c896c8505740d15218d3ed_Peter%20Chrysologus.png","category":"Christian Authors","century":5,"exegesis-text":"Whoever addresses his brother with the term 'Raca' risks facing judgment by the Sanhedrin. This term, dear brethren, is more than just a word; it embodies derision and insult, often conveyed through subtle gestures—like a glance, a wrinkled nose, or a harsh throat sound—intended to offend while obscuring the provocateur's identity. Yet, the Lord, who discerns our motives, understands our desires, and evaluates our emotions, brings the individual who derides his brother before the assembly of the saints as a defendant. By scornfully targeting one, he wrongs all, as the plight of one member affects the entire body, elevating the sorrow experienced to the head. Thus, the scorn that the mocker directed toward a brother will return to him, manifesting in regret before the heavenly court for having transgressed against God Himself. Likewise, one who calls another 'fool' faces the fiery judgment of Gehenna. The anger that simmers within the heart, the disdain that lurks in the throat, and the words that erupt in fury all amount to declarations of guilt, leading to immediate condemnation to the fires of Gehenna. While concealed transgressions await the Savior’s judgment to reveal the reasons behind them, overt offenses are clearly deserving of punishment. One might question the extent of the word’s influence, pondering how severe a penalty is warranted for one who calls his brother 'fool.' It is indeed powerful, dear friends, because Christ resides in our brethren, and in Christ dwells the Wisdom of God. Thus, when someone labels a brother 'fool,' he accuses the Wisdom of God itself of folly."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"The prophets, aiming to clarify the messages of prophecy, proclaimed, ‘This saith the Lord’; yet Christ, asserting His divine authority, boldly states, ‘I say’. While the prophets were servants, He is the Son, possessing everything that the Father has. If one harbors anger against his brother without cause, he will face condemnation; however, if such anger arises from a rightful place—such as for educational purposes or out of spiritual fervor—he will not be judged. The apostle Paul directed strong words at Elymas the sorcerer and the high priest, not out of futile anger but driven by righteous zeal. Anger that stems from a desire for material possessions or renown is indeed futile. The term ‘Sanhedrin’ refers to the Jewish court of judgment, while ‘raka’ equates to ‘you’. We often speak to those we look down upon by saying ‘go you’, which is why the Lord emphasizes that we should not disregard even small expressions, but rather strive to treat others with respect. Some interpret ‘raka’ as meaning ‘worthless’ in the Syriac language. Therefore, if anyone dishonors his brother by labeling him as such, he shall be judged by the council of the apostles when they evaluate the twelve tribes. Many perceive this to be a harsh judgment, but it is not. He who strips his brother of reason—depriving him of that which distinguishes humanity from beasts—surely deserves Gehenna. Those who insult and belittle erode love, and when love is lost, the virtues that thrive only through love are extinguished. Thus, anyone who brings dishonor by obliterating virtues ultimately destroys love and warrants just punishment by fire."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"After gently guiding their hearts with the beatitudes and inspiring them toward righteousness, He addresses the greater commandments. He initiates this discussion with more primal passions, specifically anger and lust. First, He deals with anger, followed by His words on lust. It is essential for us to understand why He did not commence with the commandment that holds the foremost place in the Law. Since it pertains to the Divine nature, one might expect it to be explicitly connected to His Godhood. However, the appropriate time for such a revelation had not yet arrived. Even after performing miracles and teaching, there were those who accused Him of being possessed, despite His silence on His Divinity. How much more scorn would have arisen had He made such declarations prematurely? He refrained from openly claiming to be God to prevent causing confusion among His audience. If even the disciples, who had intimate knowledge of Him and received His teachings daily, as well as witnessed His miracles and were empowered to raise the dead, had difficulty fully grasping these truths before the coming of the Holy Spirit, how could the less enlightened crowd, lacking such divine empowerment, have understood without becoming bewildered or misjudging Him as attempting to usurp God's honor? Thus, in His characteristic wisdom and prudence, while performing extraordinary deeds of God, He permits others to declare His Divinity while also occasionally using terminology that reflects His nature. Most often, He speaks of Himself in humility, considering the frailty of His listeners, knowing that His actions would testify to truths unprecedented by any other. To proclaim anything grand about Himself would seem presumptuous or suspect. \\n\\nReturning to our original theme, let us observe how He upholds the Law, even as He perfects it. He states, “Thou shalt not kill,” reminding us that the ancient Law commanded, “whosoever shall kill shall be liable to condemnation.” Yet, He enhances this understanding by declaring, “But I say unto you, that whosoever is angry with his brother without cause shall be in danger of judgment.” Here, He does not invalidate all forms of anger but disallows unjust anger. Constructive anger, on the other hand, can be beneficial, especially towards those who live in opposition to God's commandments. Our righteous indignation is not for self-defense but motivated by love and concern for others who stray from the truth. He urges us, “Be angry, and do not sin” (Psalm 4:5), meaning we must not let our tempers divert us into wrongdoing. He refers to us as brothers and sisters, sharing the same God, heritage, nature, faith, commandments, and promises. \\n\\nNotice what else He includes: He addresses the very source of murder. One who harbors anger viciously is unlikely to commit murder, just as removing the root of a plant prevents its branches from thriving. Whoever utters the term “Raca” is also liable to the fires of Gehenna. While He has previously admonished mere anger, here He condemns those who resort to derogatory language. The term “Raca,” rooted in Hebrew, signifies disdain, wherein someone refuses to use the offended individual's name, deeming them unworthy. Such an individual is condemned by the Lord for rejecting our shared humanity and faces judgment before the elder council. Furthermore, whoever calls another “Fool” is also liable to the fires of Gehenna. This offense bears greater weight, as it strips a brother of reason—the very quality that sets us apart from creatures without voice—and offends the faith of the community. If a brother in faith is deemed foolish, it undermines the faith itself. \\n\\nIt is significant that the phrase “Gehenna of fire” is introduced at this point. Some suggest that the name reflects its nature as a place continually producing fire, while others link it to Hebrew terminology signifying punishment. If our Lord imposes such severe consequences for what we may consider trivial offenses, what punishment awaits us for continually committing far greater transgressions against our brethren? He addresses seemingly minor offenses to underscore the gravity of more substantial sins, teaching us to regard even these offenses with great concern, recognizing that all forms of anger—great or small—can lead to acts of murder, igniting wrath like a spark."},{"author-name":"Ignatij (Briantchaninow)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ce37597540c9caa5df5_Ignatij%20(Briantchaninow).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"The Old Testament explicitly rejects the destructive consequences of anger, as the Lord denounced the most fervent expressions of this emotion (Matthew 5:21, 22). This divine command carries immense weight, as it is declared by the Lord Himself. The mere recollection of the clear and straightforward language of this commandment defuses anger's grasp. This is a common effect observed in all the commandments found in the Gospel. The Lord's initial words target anger as a primary sinful affliction, a significant passion that stands in opposition to the two fundamental virtues: love for one's neighbor and humility. The entire structure of Christian endeavor is built upon these virtues. Allowing the passion of anger to take root in a person diminishes their potential for spiritual growth."},{"author-name":"Jewgenij A. Popow","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"The Savior stated: \\"Whosoever shall say unto his brother, 'Rakah' (meaning an empty or worthless individual): he shall be guilty of a host” (Matt. 5:22). It is important to differentiate between mere words and slanderous remarks; genuine speech does not simply report a particular shameful action to a neighbor, but involves general terms or gestures that carry an abusive connotation. Primarily, this relates to backbiting, which should not be equated with swearing. For instance, when one speaks of another in a derogatory manner, particularly in front of others, it implies a number of dishonorable actions. Using terms like \\"unscrupulous\\" or \\"desperate\\" is far worse; such labels strip away a person's hope for integrity and righteousness. Thus, the final term carries a grave warning of “Gehenna” fire, representing not a fleeting punishment but an eternal one.\\n\\nEngaging in swearing, such as \\"by the cattle\\" or invoking the name of livestock, strips a person of reason and dignity, reducing them to a state comparable to the voiceless. Such expressions are seen as personal slights, even when directed at one’s wife, parents, or children. It may seem excessive to deem a single swear word as a serious offense according to God’s word, yet unjust personal insults like \\"unconscionable\\" indicate a complete abandonment of love for one's neighbor. When brotherly love diminishes, all good relations with others falter; enmity breeds all manner of sins, including theft, slander, and murder, while sincere love embodies the \\"fulfillment of the law\\" (Rom. 13:9). The prevalence of swearing, which signifies a decline in love, will escalate alongside other vices as the end times approach (2 Pet. 3:3).\\n\\nMoreover, even as Scripture strongly condemns a single instance of swearing against a neighbor, it is alarming how casually many insult others using derogatory terms like “scoundrel,” “unscrupulous,” “beast,” or “villain”—even within the family. The only factor that seems to lessen the severity of such offenses, or diminish the fear of repercussions, is that many utter these insults not out of true malice, but rather in fleeting moments of anger or as a habitual reaction. Additionally, a written insult, if the letter reaches the offended party directly, is also considered a personal attack; rather than being heard, the neighbor experiences the offense visually. Such written utterances, conveying the same meaning as spoken insults, carry an even greater degree of culpability, for the pen moves with more intention and deliberation than the tongue, and a letter can be withheld prior to sending. \\n\\nA unique form of insult arises when symbols or images are employed with the intent to disgrace another's reputation. This too constitutes both brazen and cruel personal affronts. For instance, breaking someone’s windows or daubing tar on their gate exemplifies such offenses. Dear reader, resist the urge, even in moments of intense anger, to express abusive sentiments towards anyone. A truly noble person expresses anger in a manner that remains respectful and devoid of coarse or abusive language. In regard to the dishonorable marks cast upon your neighbor, which serve to publicly humiliate them, your spirit should never tolerate such a low standard of behavior."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"Christ, the ultimate lawgiver, affirms that He possesses authority distinct from that of the scribes and Pharisees (Matt. 7:29). Consider the perfection of His authority and the manner of His actions that are fitting for a lawgiver. Who among the prophets spoke with such authority? Who among the righteous or the patriarchs? None. While they proclaimed, \\"These things saith the Lord,\\" the Son spoke differently. They offered laws to others like themselves – to fellow slaves (Chrysostom). There exists a type of righteous anger, one that is justified when it confronts sin, injustice, or wrongdoing and arises from a fervent desire for God's glory and the salvation of others. Even God becomes angry with sinners, and Christ expressed His wrath towards the hypocritical Pharisees (Mark 3:5). However, we are not speaking of such justified anger, but rather of anger without cause, baseless and self-driven—anger that is not rooted in love for truth and righteousness. “If one becomes angry justly, for the sake of edification and spiritual zeal, he shall not be condemned” (Theophylact). \\n\\nThis applies to all people, as we are all brothers and sisters created by the same heavenly Father (Heb. 2:11 ff.). Just as someone who kills unintentionally is held accountable under the Old Testament Law (Heb. 11:11, 11), so too is every individual in the New Testament held to a higher standard. This standard is one that judges the heart and thoughts of a person who is not kind to his neighbor. It is clear that one who refrains from anger is indeed more righteous than one who refrains from killing; even unintentional harm is lesser than the state of one's heart. \\n\\nWhoever says “raca” is guilty. The term “raca” represents a term of contempt, expressing disdain toward another as worthless, demonstrating the speaker's anger. Those who utter such words are held accountable by the Sanhedrin. The Sanhedrin was the highest Jewish court in Jerusalem, composed of 72 members, with the high priest serving as its president. They were responsible for severe matters within the community. Before Roman control, they held the ultimate power over life and death, but after the conquest of Judea, they could only declare death sentences with the Roman governor's approval. \\n\\nCalling someone \\"raca\\" represents a greater offense than mere anger because it reveals the speaker’s inability to contain their anger and results in the slander of their neighbor's reputation and dignity, a serious infraction against the law. To call someone “fool” reflects not only a lack of wisdom but also a manifestation of ungodliness. Those indulging in vices are often labeled as foolish (Hab. 7:15; Ps. 13:1). To unjustly accuse a neighbor in this way shows malice and pride.\\n\\nGehenna of fire refers to the valley of Hinnom, once a beautiful area south-west of Jerusalem, characterized by a stream and greenery. In times of idolatry, it became associated with reprehensible acts, such as the worship of Molech where children were sacrificed in fire (4 Samuel 16:3; 2 Chronicles 28:3). In an attempt to drown out the cries of these children, loud noises and instruments were used during the horrifying rituals. After the Babylonian exile, the Jews’ revulsion towards idolatry turned against this place, leading it to become a site of refuse and executions. It became a foul and polluted area, always burning to cleanse it, thus symbolizing eternal punishment for the wicked.\\n\\nConsequently, for unwarranted anger directed at a neighbor, one faces judgment; for using slanderous language, the Sanhedrin holds the offender accountable; and for malicious insults, the penalty is eternal fire in Gehenna. The language of judgment, Sanhedrin, and Gehenna serves to illustrate varying degrees of anger, indicating that pointless anger is a serious sin, swearing is even graver, and contemptuous insults merit eternal separation from God. “Some may regard this judgment as harsh and severe, but unjustly so. For who is not deserving of Gehenna when he strips his brother of reason? Apart from love, virtues cease to exist, just as love sustains them all. Thus, the one who insults and degrades others, abandoning love, rightly falls under the condemnation of Gehenna of fire” (Theophylact; cf. Chrysostom)."},{"author-name":"Kochomski S.W.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"But I tell you that anyone who harbors anger toward a fellow believer is subject to judgment unnecessarily. There exists an anger that derives from a passionate devotion to God’s glory and the genuine welfare of others, as seen in John 2:15 and Mark 3:5. However, the anger being referenced here is vain anger, rooted in selfishness, which seeks to bring shame and harm to another. He who calls his brother “Raca,” meaning empty-headed, is liable to the high court. It is important to note that the Jews had three different levels of courts: 1) in every town, there was a tribunal of three; 2) in larger cities, a court of 23 known as the small Sanhedrin; 3) in Jerusalem, the great Sanhedrin operated as the supreme council for the most significant matters. According to the Lord’s teaching, expressing anger through words of disdain and carelessness amounts to a severe sin deserving of the highest court, the Sanhedrin, in relation to other courts. How should we interpret this, knowing that both anger and malice are equally assessed in God’s judgment? The Lord mentions both lower and higher courts to illustrate the varying severity of sins, using imagery familiar to the Jewish context. And whoever speaks ill of his brother will be liable to the fiery Gehenna. Here, the focus is not on the court’s role but on the consequence: the flames of Gehenna. This punishment is certainly applicable to one who expresses baseless anger, particularly when it is accompanied by a defiant remark. Initially, the Lord points to the judgment's severity concerning the sin of anger, intending to emphasize the weight of His call to repentance toward the conclusion. Nonetheless, a person who uses contemptuous words reflects the highest level of disdain for his neighbor and is thus subject to the greatest torment of Gehenna, compared to someone merely feeling angry or expressing that anger in a less hurtful manner. Gehenna, in its original sense, refers to the valley of Hinnom, as referenced in Numbers 15:8, which under evil rulers became a site for idol worship to Moloch, where young men were made to pass through fire and infants sacrificed, as stated in Jeremiah 7:31. It became a symbol of horror after idolatry was abandoned (cf. 2 Samuel 23:10), and by the time of Christ, it had come to represent a place of eternal punishment."},{"author-name":"Ivanov A.V.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88db13197efab881aa332_Ivanov%20A.V..png","category":"Christian Authors","century":19,"exegesis-text":"In Matthew 5:20-22, Jesus Christ illustrates the inadequacy of righteousness derived from adherence to the Old Testament commandments by contrasting the true intent of the law with its superficial observance. He acknowledges the commandments without dismissing them, emphasizing their foundation in the fundamental principle of love. This principle teaches that even unjustified anger is subject to judgment, and casting condemnation upon a beloved individual leads to suffering in Gehenna. One should be angry but refrain from sinning. Gehenna, derived from Gehenom in Judah, takes its name from the valley north of Jerusalem, associated with its former inhabitants, the sons of Ennom. In the era of idolatrous kings, an altar for Moloch was erected there, where children were sacrificed. Eventually, it became a dumping ground for refuse and carcasses, with fires perpetually burning to eradicate the foulness of decaying bodies, similar to practices in many Eastern and Southern cities today. The flames, the foul odor, the smoke, and the desperate sounds of predatory animals rendered this location a vivid representation of eternal agony."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"I assure you that anyone harboring anger toward a brother or any person, recognizing that we are all children of the same Heavenly Father and brothers to one another, will face judgment. St. John Chrysostom poses a question: Who has acknowledged the fullness of power? Prophets, the righteous, or patriarchs have never claimed this. They merely communicated God's words. However, the Son of God articulates His will as the ultimate Lord and Lawgiver: “And I say unto you.” What is this teaching? He does not permit you to feel unjustified anger toward your brother. There is indeed a righteous anger that arises in response to sin, a fervent dislike for vice that harms humanity, driven by a zeal for God's honor. Even God is displeased with sinners; Christ, our Savior, exhibited righteous anger toward the Pharisees' hypocrisy and expelled the merchants from the temple. St. John Chrysostom reminds us of the constructive anger of the Apostle Paul, which rescued the Corinthians from impending danger. A father who remains passive in the face of his children's wrongdoing sins, just as a leader who fails to assert discipline against their subordinates' defiance. Yet this is not the anger our Lord warns against here; He denounces fruitless anger, anger without a reason, and anger that stems from self-interest, pride, or envy toward others. To those struggling with such feelings, we echo St. Basil the Great’s wisdom: “Be angry at your own failings, not at your neighbor.” Bear in mind that Christ condemns this misplaced anger as severely as murder was condemned in the Old Testament. The Apostle affirms: Anyone who harbors hatred for a brother is a murderer (1 John 3:15).\\n\\nWe must consider St. Chrysostom's inquiry: Are the commandments against anger and murder conflicting? Clearly, the first complements the latter. One who controls their anger will not act violently. It’s evident that Christ does not abolish the Old Law; instead, He reinforces it. Thus, according to His teachings, anyone who experiences unjust anger toward a brother is already culpable before the judgment, even if they have yet to express that anger outwardly. This sin is known only to the heart, and when the Lord states, “He is subject to judgment,” it is understood that he will face consequences at death and experience torment at the separation of soul and body. If one does not promptly discard the initial stirrings of anger from their heart, it will take root, leading to the sin of anger erupting into disrespectful words, and for this, he will face severe punishment. Whoever calls his brother \\"Raca\\" (empty-headed) is subject to the judgment of the Sanhedrin. St. John Chrysostom notes that \\"Raca\\" is not an egregious offense; it conveys mere contempt or disrespect. Yet, even for this, the Lord will impose strict penalties. The court mentioned among the Jews consisted of three judges; the Sanhedrin, composed of seventy-two elders led by the high priest, was the supreme court, where blasphemers and serious offenders faced their verdicts, including the death sentence. Thus, many biblical interpreters relate the Sanhedrin to the Final Judgment of Christ, where the twelve apostles will judge the twelve tribes of Israel, as the Lord has promised.\\n\\nMoreover, the Lord sternly utters judgment upon those who insult their neighbors with arrogant disdain: “AND WHOEVER SAYS, ‘FOOL,’ (ungodly or unscrupulous), that reviler is subject to the fires of hell.” Therefore, Christ teaches us that one can kill through mere words, condemning all acts of dishonor and insult against a neighbor under the commandment “Thou shalt not kill.” St. Chrysostom observes how Christ methodically escalates the severity of punishments. As if defending His position, He illustrates that He does not wish to issue such threats but that human transgressions compel Him to do so. “I instructed you, He says, to avoid empty anger as it brings guilt before judgment. You ignored My words; see what results your anger has borne. It led you to insult your brother with ‘Raca,’ and for that, I place you under the judgment of the heavenly assembly. Yet, if you do not repent, I will subject you to the eternal suffering of hell, to deter you from committing murder. Swearing is a grave offense; thus, do not trivialize calling another person insane. Such actions strip your brother of his inherent dignity and rational nature, which distinctly elevate us above beasts, thereby removing his nobility. Do not think there is exaggeration in Christ's statements; rather, admire their humility. God desires above all that we live in harmony and love. Jesus Christ relentlessly combats anything that threatens that love, as taught by St. John Chrysostom.\\n\\nWhen the Lord says, “Thou shalt not kill,” He forbids willful killing and anger against a neighbor, but He does not prohibit defending one’s homeland against enemies or wrongdoers. Military service exemplifies love for our neighbor, fulfilling Christ's command: “Greater love has no one than this, than to lay down one’s life for one’s friends” (John 15:13). It is not a sin to reprimand wrongdoers. The Apostle Paul clearly states that rulers appointed by God hold the sword to instill fear in evildoers (Rom. 13:4). St. Chrysostom asks: If the wicked were allowed to exist without consequence, would not chaos fill our cities, trades, homes, lands, and seas with countless atrocities? This is evident to all. Even now, under strict laws, evil is scarcely contained. What calamities would arise if there were no accountability? Not only does such cruelty befall the wicked when they act freely, but also upon innocent individuals left defenseless. Humanity necessitates that the innocent be rescued from the hands of wrongdoers, and that the latter be restrained to prevent harm to others. The Jews believed they could present sacrifices to God while nursing anger in their hearts against their neighbors. What does the Savior say to them?"}]}
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