Matthew 5 :21

Dr. Theodore Isaac Rubin, former president of the American Institute of Psychoanalysis, and
author of twelve books, begins his The Angry Book: “I assume the saints were human. I assume
you are not a saint. An d human beings get angry and I’m sure the saints did too. Feeling angry
is a universal human phenomenon. It is as basic as feeling hungry, lonely, loving or tired”

According to Aristotle anyone can become angry. the extremes of excessive anger and no
anger. So the meek person is “angry on the right occasion and with the right people and at the
right moment and for the right length of time.… Blessed is the man who is always angry at the
right time and never angry at the wrong time.”

A God Given Emotion

Anger is a divinely implanted emotion. Closely allied to our instinct for right, it is designed to be
used for constructive spiritual purposes. The person who cannot feel anger at evil is a person
who lacks enthusiasm for good. If you cannot hate wrong, it’s very questionable whether you
really love righteousness. Dr. David Seamands

Matthew 5:21  Ye have heard that it was said to them of old time, Thou shalt not kill; and
whosoever shall kill shall be in danger of the judgment: 22 but I say unto you, that every one
who 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 the hell of fire

You should not murder

Man’s first crime was homicide. “It came about when they were in the field, that Cain rose up
against Abel his brother and killed him” (Gen. 4:8). Since that day murder has been a constant
part of human society.

Is murder merely an action, committed without reference to the character of the murderer?
No, there is something more fundamental at s take, namely, his view of other people (his victim
or victims included) included). T he murderer’s wretched anger and spiteful wrath lurk in the black shadows behind the deed itself T his fact mean s that the anger and wrath are themselves
blameworthy.

Jesus therefore insists that not only the murderer, but anyone who is angry with his brother, will be subject to judgment.

The specific commandment Jesus refers to is from the Decalogue, which every Jew knew. The
command “You shall not murder” (Ex. 20:13) it does not prohibit every form of killing a human
being. The term used has to do with criminal killing, and from many accounts and teachings in
Scripture it is clear that capital punishment, just warfare, accidental homicide, and self defense
are excluded.

The commandment is against the intentional killing of another human being for purely personal reasons, whatever those reasons might be..
“There are six things which the Lord hates, yes, seven which are an abomination to Him: haughty eyes,( a proud look) a a lying tongue, and hands that shed innocent blood, a heart that  a heart that devises wicked plans, feet that run rapidly to evil, a false witness who utters lies, and one who spreads strife among brothers” (Prov. 6:16––19)

Murder is a despicable manifestation of a fleshly heart. The seriousness of the offense is seen in one of the last declarations in God’s Word: “Outside [of heaven] are the dogs and the sorcerers and the immoral persons and the murderers and the idolaters, and everyone who loves and practices lying” (Rev. 22:15).

Jesus attacks such self-confidence of the religious leaders, by charging that no one is truly innocent of murder, because the first step in murder is anger. The anger that lies behind murder, anger which many people think is not really a sin, is one of the worst of sins.

The Lord’s teaching about murder, whether the act is committed outwardly or not, affects our view of ourselves, our worship of God, and our relation to others.

According to rabbinic tradition, and to the beliefs of most cultures and religions, murder is strictly limited to the act of physically taking another person’s life. Jesus had already warned that God’s righteousness surpasses that of the scribes and Pharisees 5:20

 

All anger is incipient murder. “Everyone who hates his brother is a murderer” (1 John 3:15)

15Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.

How do you handle your anger??

Vilifying anger and reconciliation

 

This categorical and antithetical way of speaking is typical of much of Jesus’ preaching, and reflects, a semitic and poetic mindset.

For example, in Luke 14:26, Jesus says, “If anyone comes to me and does not hate his father and mother, his wife and children, his brothers and sisters, yes, even his own life, he cannot be my disciple.”

But Jesus says it in this antithetical fashion (Matt. 10:37), 37He that loveth father or mother more than me is not worthy of me; and he that loveth son or daughter more than me is not worthy of me.

 

If anger is forbidden, so also is contempt. “Raca” is an Aramaic expression of abuse. It means “empty,” and could perhaps be translated “you blockhead!” or the like.

Jesus is simply multiplying examples to drive the lesson home. You who think yourselves far removed, morally speaking, from murderers, have you not hated?

Have you not frequently stooped to the use of contempt, even to character assassination?

All such vilifying anger lies at the root of murder, and makes a thoughtful man conscious that he  does not differ much, morally speaking, from the actual murderer.

The Old Testament law forbidding murder must not be thought adequately satisfied when no blood has been shed. Rather, the law points toward a more fundamental problem, man’s vilifying anger.

 

What person stands uncondemned?

 

Didn’t Jesus himself get very angry sometimes?

 

He did, once when merchandising was practiced in the temple precincts (Matt. 21:12And Jesus entered into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the money-changers, and the seats of them that sold the doves;

 

Mark records Jesus’ anger with those who for legalistic and hypocritical reasons tried to find something wrong with the healings he performed on the Sabbath (Mark 3:1ff.).

3And he saith unto the man that had his hand withered, Stand forth. 4And he saith unto them, Is it lawful on the sabbath day to do good, or to do harm? to save a life, or to kill? But they held their peace. 5And when he had looked round about on them with anger, being grieved at the hardening of their heart, he saith unto the man, Stretch forth thy hand. And he stretched it forth; and his hand was restored.

 

Jesus addressed the Pharisees and teachers of the law, “You blind fools!” (Matt. 23:17).

He did, once when merchandising was practiced in the temple precincts (Matt. 21:12And Jesus entered into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the money-changers, and the seats of them that sold the doves;

 

16Woe unto you, ye blind guides, that say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor. 17Ye fools and blind: for which is greater, the gold, or the temple that hath sanctified the gold?

Indeed there is a place for burning with anger at sin and injustice.

 

Is Jesus guilty of serious inconsistency?

 

Ephesians 4:26Be ye angry, and sin not: let not the sun go down upon your wrath: 27neither give place to the devil.

 

Our problem is that we burn with indignation and anger, not at sin and injustice, but at offense to ourselves. In none of the cases in which Jesus became angry was his personal ego wrapped up in the issue.

 

Our problem is that we burn with indignation and anger, not at sin and injustice, but at offense to ourselves. In none of the cases in which Jesus became angry was his personal ego wrapped up in the issue.

 

Let us admit it, by and large we are quick to be angry when we are personally affronted and offended, and slow to be angry when sin and injustice multiply in other areas.

In these cases we are more prone to philosophize. In fact, the problem is even more complicated than that. Sometimes we get involved in a legitimate issue and discern, perhaps with accuracy, the right and the wrong of the matter. But, in pushing the right side, our own egos get so bound up with the issue that in our view opponents are not only in the wrong but attacking us.

 

When we react with anger, we may deceive ourselves into thinking we are defending the truth and the right, when deep down we are more concerned with defending ourselves.

In the Sermon on the Mount, despite the absolute cast in which anger is forbidden, Jesus does not forbid all anger, but the anger which arises out of personal relationships.

The first one has to do with the person who comes to perform his religious duty

It is more important to be cleared of offense before all men than to show up for Sunday morning worship.

 

The second example is a legal metaphor. were eager to get him out might well put forth sustained and sacrificial efforts to provide the cash.

The debts in question are personal offenses; how then shall they be paid? And shall others pay the debt for the inmate?

Rather, what Jesus is stressing is the urgency of personal reconciliation. Judgment is looming, and justice will be done: therefore keep clear of malice and offense toward others, for even the one “who is angry with his brother will be subject to judgment” (5:22).

So we see that in both of these cases, it is personal animosity which is condemned

 

This question is urgent for all of us, but especially for those in prominent, public positions where strong viewpoints are expressed as part of one’s calling, positions, like President of the United States, or Speaker of the House, or Governor, or network news commentator or host of a radio show like Focus on the Family or preacher in a local church.

 

But it’s not our inability to see how it would work that raises the question.

Look at

Look at what Matthew 5:10–12 said: 10Blessed are they that have been persecuted for righteousness’ sake: for theirs is the kingdom of heaven. 11Blessed are ye when men shall

reproach you, and persecute you, and say all manner of evil against you falsely, for my sake. 12 Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets that were before you.

 

We are only responsible for what others hold against us when it is owing to real sin or blundering on our part.

We are responsible to pursue reconciliation, but live with the pain if it does not succeed. In other words, we are not responsible to make reconciliation happen.

 

Paul says in Romans 12:18, “If possible, so far as it depends on you, be at peace with all men.”