- Joined
- Aug 28, 2016
- Messages
- 6,609
- Reaction score
- 6,009
- Points
- 113
Took some digging and reading many texts but I think this summons it up well
Now Jesus contrasts the statements of Israel's spiritual leaders with a more complete understanding. Jesus' teaching. "But I say" is the phrase He will use to show where God intends mankind to focus their obedience to these commands. In this case, Jesus says that obedience to the commandment against murder begins with eliminating anger for one's brother. In context, one's brother would be a fellow believer, or a relative, or any close associate.
In the moment these words were spoken, they would have been shocking. Even today, they are deeply challenging. Jesus is saying that an improper attitude—to be unrighteously angry with another person—makes one subject to God's judgment. Who can honestly claim they have never been angry towards someone else? Or that every unhappy thought was perfectly justified? It's convicting and even frightening to think that level of perfection is God's standard for right and wrong.
Jesus acknowledges that someone who insults another risks judgment from other men. By this, Jesus may have meant that someone who is angry enough to insult another must answer not just to God, but to government, such as the council of Jewish religious leaders. Even in the ancient era, speaking unkind words could result in legal problems. The term Jesus uses here is rhaka, originally a Hebrew word which can mean "fool" or "empty head."
Next, though, Jesus escalates this teaching even further. The original phrasing of this verse uses the Greek term mōre, used as a slur like calling someone a "moron," or an "idiot." Whether Jesus means the same level of insult as the prior phrase, or something worse, the point is clear: being angry enough to insult another makes a person liable to the "hell of fire." The word "hell," in this case, is translated from the Greek word geenna, a reference to the ever-burning trash dump outside the city, used as a symbolic reference to eternal damnation.
Jesus is showing that God cares about actions, but He cares most about the heart.
Now Jesus contrasts the statements of Israel's spiritual leaders with a more complete understanding. Jesus' teaching. "But I say" is the phrase He will use to show where God intends mankind to focus their obedience to these commands. In this case, Jesus says that obedience to the commandment against murder begins with eliminating anger for one's brother. In context, one's brother would be a fellow believer, or a relative, or any close associate.
In the moment these words were spoken, they would have been shocking. Even today, they are deeply challenging. Jesus is saying that an improper attitude—to be unrighteously angry with another person—makes one subject to God's judgment. Who can honestly claim they have never been angry towards someone else? Or that every unhappy thought was perfectly justified? It's convicting and even frightening to think that level of perfection is God's standard for right and wrong.
Jesus acknowledges that someone who insults another risks judgment from other men. By this, Jesus may have meant that someone who is angry enough to insult another must answer not just to God, but to government, such as the council of Jewish religious leaders. Even in the ancient era, speaking unkind words could result in legal problems. The term Jesus uses here is rhaka, originally a Hebrew word which can mean "fool" or "empty head."
Next, though, Jesus escalates this teaching even further. The original phrasing of this verse uses the Greek term mōre, used as a slur like calling someone a "moron," or an "idiot." Whether Jesus means the same level of insult as the prior phrase, or something worse, the point is clear: being angry enough to insult another makes a person liable to the "hell of fire." The word "hell," in this case, is translated from the Greek word geenna, a reference to the ever-burning trash dump outside the city, used as a symbolic reference to eternal damnation.
Jesus is showing that God cares about actions, but He cares most about the heart.