But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.
Ver. 22. But I say unto you] This is his teaching with authority, and not as the scribes. To their false glosses he opposeth his own sole and single authority. He delivers himself like a lawgiver: "but I say unto you," and you shall take it on my bare word, without any further pawn or pledge. He that is αυταυτος, is likewise αυτοπιστος. The Pharisees' phylacteries were not so broad but their expositions of the law were as narrow; which therefore our Saviour letteth out and rectifieth, by taking away their viperine a glosses that did eat out the bowels of the text: and here observe with me, that Christ taketh not upon him to be a new lawgiver, but to be an interpreter of the old law by Moses. He maketh not new commands or counsels (as Popish expositors dream), but throws away all that earth that the Philistines had tumbled into that spring.
That whosoever is angry with his brother without a cause] Rashly giving way to unruly passion, and not taking reason into counsel, as the word here signifieth. b This is a degree of murder that the Pharisees dreamt not of, and a mortal sin, though the Papists conclude it venial from this very text, because not threatened (as calling fool) with hell fire. But judgment, counsel, and Gehenna, note not here different punishments, but only various degrees of the damnation of hell, which is the just hire of the least sin. There is a lawful anger, as that of our Saviour, Mark 3:5; Matthew 16:22. And we are bidden to "be angry, and sin not," Ephesians 4:26; Daniel 3:19. Now he that would be angry and not sin must (for the matter) be angry at nothing but sin, and that not so much as it is an injury to us as an offence to God. Next, for the measure, he must not be so transported with anger, as to be unfitted and indisposed thereby either for prayer to God or pity to men. Moses was very angry at the sight of the golden calf, yet could pray, Exodus 32:19; Exodus 32:31. Our Saviour was heartily angry at the Pharisees, but also grieved at the hardness of their hearts (συλλυπουμενος), Mark 3:5. Jonah on the other side, through anger, thought to have prayed, but fell into a brawl with God, quarreled with him for his kindness; and had little pity on so many poor Ninevites; though afterwards he yielded to better reason, and showed his submission by laying his hand upon his mouth, and saying no more, John 4:1,11. Anger is a tender virtue (saith one), and such as, by reason of our unskilfulness, may be easily corrupted and made dangerous. The wrath of man (usually) worketh not the righteousness of God: nay, it lets in the devil, that old manslayer, and is the murder of the heart (as here), making way to the murder of the tongue and hand, James 1:20; Ephesians 4:26. It is the match to receive the fire of contention, and the bellows to blow it up, Proverbs 15:18. Now where strife is, there is confusion and every evil work, not murder excepted, James 3:16 .
And whosoever shall say unto his brother, Raca] c Anger (as fire), if smothered, will languish; but let out, will flame into further mischief. Cease from anger, saith David, for else thou wilt fret thyself to do evil, Psalms 37:8; Proverbs 20:22,23. (Mercer.) And if thou hast done evil (or played the fool, as others read it), saith Agur, in lifting up thyself, and puffing against thy brother, against whom in thine anger thou hast devised some mischief, if thou hast thought evil against him, yet lay thy hand upon thy mouth: say not so much as Raca, utter not any so much as an inarticulate voice, snuff not, snort not, spit not, as he, Deuteronomy 25:9; stamp not with clapping of the hands, as Balak, Numbers 24:10; say not so much as fie to thine offending brother, saith Theophylact; Thou him not, saith Chrysostom; call him not silly or shallow, one that wants brains, saith Irenaeus, qui expuit cerebrum, as the word signifieth, if it signify anything. d Surely (saith Agur, setting forth the reason of his former precept by a double similitude) the churning of milk bringeth forth butter, and the wringing of the nose bringeth forth blood: so the forcing of wrath (the giving it its forth and full scope, and not suppressing it when it first begins to boil in a man's breast) bringeth forth strife. Let therefore the first heat of passion settle, and that darkness pass that hath clouded the mind. Ut fragilis glacies, occidat ira mora. Walk into the garden with Ahasuerus, into the field with Jonathan, 1 Samuel 20:11, when his father had provoked him to wrath, Ephesians 6:4; (against the apostle's precept). Divert to some other company, place, business, about something thou canst be most earnest at. Give not place to wrath, no, not a little; set God before thy tumultuating passions, and so silence them, else worse will follow. Say not with the civilian, De minutis non curat lex: the law takes not notice of small faults. God's law is spiritual, and reacheth to a raca, to a sirrah, &c. Romans 7:1,25 .
But whosoever shall say, Thou fool, &c.] How much more, rogue, bastard, devil, and other such foul and opprobrious terms, not fit to be mentioned among saints, yet common with many such as would be counted so. What makest thou here, thou archdevil, troubling our city? said the Bishop of Geneva to Farellus, seeking to set up the reformed religion. e And a Spanish Jesuit disputing with us about the Eucharist (saith Beza) called us vulpes, serpentes, et simias, foxes, serpents, and jackanapes. Contrarily, it is observed of Archbishop Cranmer, that he never raged so far with any of his household servants, as once to call the meanest of them varlet or knave in anger, much less to reprove a stranger with any reproachful word; least of all did he deal blows among them, as Bishop Bonner: who in his visitation, because the bells rung not at his coming into Hadham, nor the church was dressed up as it should, called Dr Bricket knave and heretic; and therewithal, whether thrusting or striking at him, so it was, that he gave Sir Thomas Josselin, Knight (who then stood next to the Bishop), a good blow upon the upper part of the neck, even under his ear; whereat he was somewhat astonishied at the suddenness of the quarrel for that time. At last he spake and said, What meaneth your lordship? have you been trained up in Will Sommers's school, to strike him who standeth next you? The Bishop, still in a rage, either heard not, or would not hear. When Mr Fecknam would have excused him by his long imprisonment in the Marshalsea, whereby he was grown testy, &c., he replied merrily, So it seems, Mr Fecknam; for now that he is come forth of the Marshalsea he is ready to go to Bedlam. Our Saviour here threateneth a worse place, tormenting Tophet, the Gehenna of fire, to that unruly evil, the tongue, that being set on fire of hell, fetcheth words as far as hell to set on fire the whole coarse of nature, James 3:6 .
Shall be in danger of hell fire] Gehenna, or the valley of Hinnom, was reputed a contemptible place, without the city, in the which they burnt (by means of a fire continually kept there) the carcases, filth, and garbage of the city, so that by the fire of Gehenna here is intimated both the restless torments of hell (sc. by the bitter cries and ejaculations of poor infants there burnt to Moloch), and also the perpetuity and endlessness of them. The idol Moloch or Saturn was represented by a man-like brazen body, with the head of a calf. The children offered were inclosed within the arms of this idol; and as the fire increased about it, the sacrifice with the noise of drums and other instruments filled the air, that the pitiful cries of the children might not be heard.
a In allusion to the supposition that the female viper was killed by her young eating their way out at birth. ŒD
b εικη from εικω, cedo; qui cedit affectibus, adeo ut rationem in consilium non adhibeat. Piscat. in Romans 13:4 .
c Vox convitii levioris.
d καταπτυστος. Chrysost. vit. Syros hoc nomine uti pro το κενος. Hesych.
e Quid tu, diabole nequissime, ad hanc civitatem perturbandam accessisti? dicit Episcopus Genevensis.